checks and safeguards as are desirable, the smallness of the sum which, in the intervals of one month, can accumulate in the hands of the fiscal agent of the institution, could offer no sufficient inducement to an abuse of trust. The case is somewhat different in savings banks. Larger sums, and for longer periods, remain in the hands of the treasurer. We know of no institutions where trust funds are deposited, to be administered for common objects, that present fewer motives for defalcation, by officers or trustees, than Building Associations. J. N. C.

ART. X. THE NATURAL CHARACTERISTICS OF THE Book of JONAH.

Moby Dick, or the Whale. By HERMAN MELVILLE. NewYork: Harper & Brothers. 1851.

THE references made to the modern interpretation of the Book of Jonah, in a recent work, descriptive of the whale, the title of which heads this paper, have persuaded us to offer some objections, honestly entertained, with regard to this translation.

All the intelligible portions of the Book of Jonah prove that some ideas conveyed by our English version were never entertained by the original writer, but are in direct opposition to the whole tenor of its descriptive, instructive, and very natural, history.

Nearly fifty years ago, a small lad was taken to visit a dead whale, floated up the Delaware river, and exhibited ashore, in a rope-walk at Kensington, near the city of Philadelphia. The first object which arrested attention was a lively, elderly, fat fish-woman, habited in a favourite costume of short gown and coats of green baize, seated upon an arm chair, firmly fixed within the lower jaw of the whale's mouth, which, being propped open to its full extent, exhibited the polished blinds of whalebone, with their hanging fringes, like a latticed work, suspended above the stout lady in green, from the upper jaw of the fish. The weather was cold, and the lower jaw of the huge creature, shaped somewhat like an old-fashioned NEW SERIES, VOL. VI.-No. 12.

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sleigh, was covered inside with clean straw, to keep the feet of the visitors warm, as they sat in this strange retreat. Though not quite "at home," the vivacious old lady appeared exceedingly inquisitive, and narrowly examined every portion of the great fish. She finally inquired about the capacity of the throat, and looked round towards it, as she rose to give way for the lad to take his turn in the chair, as if she feared to make a slip backward. The showman, possibly an ancient whaler, laughingly said, "There was no danger, as the throat of the creature was too small to allow her to follow the example of Jonah !"

This early introduction into a whale's mouth led to a careful scrutiny of the natural history of the Book of Jonah afterward.

By other authority, the writer was assured that the throat of the whale is not capacious enough to swallow a man. Some, without impropriety, we conceive, have been induced also to infer that the digestive apparatus of this active fish, with the absence of fresh air, during the space of "three days and three nights," would have caused such changes in a human tenant, as completely to supersede prophetic instructions, "the second time," according to the special statement of scripture history.

It has been remarked, by an intelligent German scholar, that "the Book of Jonah contains not a prophecy, but a narrative." Now, this narrative is so perfectly natural and comprehensible, in all its other evidences, and approaches so closely, in the accuracy of its details, to the exact character of the well-known mariners of the Mediterranean sea, who are described by it, that we might fairly anticipate similar results to any modern Jonah, who, as frankly as the old one, would answer those seamen, this day, in the same manner, during a heavy gale of wind, anywhere off the coast of Syria, between the ports which are mentioned.

The writer earnestly desires to believe what was intended to be believed; but he has a wholesome dread of crediting "perversions" of the text, arising from misconceptions, erroneous translation, or superstitious indulgence, all of which men are cautioned against in the Scriptures, as leading from the truths inculcated by those very original writers, the ancient Hebrews, whose imagery of

language is universally based upon a most delicate appreciation of every natural comparison, as "of God." Ecclesiastical writers have acknowledged that, to the ancient Hebrew, God was "seen in every special event."

The writer is satisfied of the impossibility of design in the Original to propose a supernatural occurrence in this place. He does not doubt the fact, which even the transÎated narrative strives to demonstrate, that Jonah, after being "cast forth"-thrown overboard-by the superstitious sailors of "the ship," was saved, picked up, or "swallowed up," by a fishing or whale boat, in the hold, "the sides," "the bowels;" or "belly" of which, he lay for several days and nights; as, by a similar figure of speech, he was "vorited out," "cast forth," or "discharged," and safely landed, afterwards.

Throughout the Hebrew Scriptures, all natural occurrences are correctly referred, by the devotional feelings of the writers, "to the Lord," or more plainly, the Master God," who is described, "in the beginning," as the God who created all the natural worlds, "the heavenly bodies, and the earth." The latter, by this approximation, being as one of the heavenly bodies, which astronomers have ascertained to be "exact."

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"The God of the sea" is expressly declared, in the Scriptures, to be "the same" as "the God of the dry land;" the God of the hills to have also formed the vallies." He is distinguished as "the Maker" of all creatures, things and powers therein contained. In fine, He is exhibited as "the sole contriver, producer and controller of all natural actions, by unchangeable laws, with which He has limited His own acts!

Such conceptions are intended to explain to the minds of men, reverential allusions, constantly made in these Scriptures, to "His wonderful acts," and to "His name," in contradistinction to "the vain," and "the presumptuous" employment of it, repeatedly forbidden, a command, but too frequently neglected, among even serious persons. The word "God," by the Hebrew, was employed precisely as the word "nature" by the Roman, but with more definite intentions. We can thus understand expressions very distinct from extra or supernatural inferences, with regard to "the great wind, sent by the Master out into the sea," naturally, properly, but "poetically ascribed

to the immediate agency of God," which, while it alarmed the idolatrous or inexperienced sailors of "the ship," composed Jonah to a calm sound sleep.

This very explanatory narrative induces us to believe that Jonah had some previous knowledge of Nineveh, and had probably gone there by sea before.

In an English quarto Bible, with notes, which the writer was taught to read, and "to strive to understand what he read," the marginal translation of the effects of the storm is, "The ship was thought to be broken." This is a shore method of explaining, that "she had sprung a leak."

"Then the mariners were afraid, and cried every man to his God;" which indicates neither very sound piety nor very good seamanship; for we must suppose the vessel to be abandoned to the elements, without due exertion on the part of the crew, to meet the laws of Him who has placed limits to the actions of the winds and the waves, and has given "understanding to men."

Can any one conversant with the sailors of the Levant produce a more significant delineation of their characteristics, than those we read in the Book of Jonah. "They cry out for fear," to their favourite patron saints, at every fresh gale; precipitately "throw their wares" or freight overboard, and would think as little of "casting forth " a stranger passenger, who, when suddenly aroused, would talk to them as composedly as Jonah did. A saucy midshipman, a little drowsy, would stand a poor chance, if "lots were cast," with even moderate prepossessions.

The clearest interpretation of the conduct of Jonah shows that he had very quietly gone below, "down into the sides;" other translators make it "into the bowels of the ship"-and he lay and was fast asleep. We observe that the same expressions are constantly used, in relation to parts of "the ship," which are afterwards applied to those of the beast, and in all instances as if to a living creature; precisely as we do in giving a feminine appellation to our ships and boats.

During the excursion of a small British steamer up one of the rivers of Africa, a native chief was received on board, and civilly shown round her deck. After surveying their "wonders," he intimated his wish to descend "into the belly of the beast." The comparison is a very natural one for a savage.

Many phrases exhibit strong meaning, by respecting the slightest touches of the pen or of the pencil, in the hands of the ancient master writers, educated amidst the natural "works of God," and by recollecting that men were only men, even in the days of Jonah.

It is expressed, as if important, that "Jonah paid the fare," like a cabin passenger; he did not work his wayand "went down into a ship going to Tarshish from Joppa," a geographical and general description, quite as intelligible as any other ordinary one. Some critics refer the former port to one on the coast of Spain, "Tartessus." We may show reason for belief that "the ship was a Spanish trader, although Tartessus is entirely off Jonah's route to Nineveh, where he arrived in reasonable time, notwithstanding the incident narrated as taking place on way there. We perceive no obligation to recognize a three-masted vessel, now called a ship;" but comprehend that the one in which Jonah took passage was of moderate tonnage, about to make a coasting voyage from Joppa, a harbour convenient to Jerusalem, bound either to Tarsus in Asia, or to Issus, the nearest point on the Mediterranean, to the upper waters of the Tigris and Euphrates rivers, evidently the most direct route to Nineveh. Alexander the Great pursued Darius, after the battle of Issus, this very course, and afterwards reached Babylon.

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We do not read that Jonah arrived at "the great city, after a three days' journey from the sea," as some understand.

The extent of the district of Nineveh, including the city, surrounding gardens and pasturage, is represented in the original as of "three days' journey," according to the mode of travel then in use, being a measure by time for distance, as men now say, New-York is so many days from Buffalo, by railroad. Jonah is described as having "cried out against the city, after he had begun to enter it a day's journey." That is, during the first day he reached the territory named, or before he had passed one third of it. We are not instructed what length of time was occupied, after he landed, till he arrived at Nineveh, nor is it important to our subject at present; although we should be glad to have it, as another confirmation of our argument.

Theologians have decided that Jonah himself was no