"Examined the next day by Dr. Beveridge, Archdeacon of London, and, on the 26th of February, ordained deacon by the Bishop of Peterborough, at St. Peter's, Cornhill.”

"Historiæ interim literariæ, juncta cum Cavo opera, insudavi, licet ipse post annum millesimum aut parum aut nihil conferret. Medio circiter Maio, historiam ad annum usque 1275 deduxeramus, cum Windesoram pro more abeundum fuit. Die itaque 19 Maii Windesoram profectus, ubi post bidui moram Cavus desiderium alta jamdiu mente repostum mihi exposuit. Cum me enim e familia ejus sub sequentis mensis exitum (prout ipsi denuntiaveram) egressurum expectaret, de incepto opere ad umbilicum perducendo desperare cœpit. Me itaque rogavit ut Islingtonam reversus finem communi operi propediem imponerem. Postulatis ejus haud invitus concessi, quippe ut opus inchoatum tandem aliquando absolveretur, e communi re erat."

"1688.-Die 7 Martii.-Observationibus in Ignatii vitam scribendis finem imposui.

"Die 10.-Doctem Cave Islingtonæ invisi; cumque ex nonnullis indiciis suspicionem conciperem illum me debita famæ parte in editione Historia Literariæ indies festinata defraudatum ire, colloquium cum illo ea de re habui. Et labor enim a me susceptus, et ab illo sancte data fides postularunt, ut nomen meum in fronte operis poneretur. Re vero illi demum proposita a fide pariter ac justitia resiliit vilissimum gloriæ mancipium, meque nihil omnino istius operis ante annum 1275 conscripsisse præter Pontifices Romanos fere omnes, asserere non erubuit. Effrictam viri frontem miratus, maximam indignationem concepi: iram tamen utcunque compressi, deque injuria mihi facta expostulavi. Graviter aliquandiu altercati sumus; tandem ille se prælo obicem positurum, opusque nunquam editurum esse, comminatus est. Tot mensium laborem interire ægre tuli; Pontificiorum sarcasmata in utrumque sum veritus, apertoque memet bello immiscere nolui. Postquam igitur rixatum est satis, ut nomen meum e titulo tolleretur consensi, ea conditione, ut in præfatione operis, præclara mei mentione facta, totum opus ab anno 1275, omnesque ab anno 400 Pontifices Romanos sola mei opera confectos esse luculenter agnosceret. Sancte id promisit ille (ipse enim prius obtulerat), seque formulam mihi intra dies paucos missurum esse in se recepit."

360

BIBLICAL CRITICISM.

WITH a faint hope of throwing a little light on the obscure passage 1 Cor. xi. 10, I propose the following queries to the Correspondents of the Classical Journal. 1. May not the 10th verse be read with a note of interrogation, or, what will come to the same thing, may it not be supposed to proceed from the mouth of an objector, the words 'A' èpeï Tig, or some similar phrase being tacitly understood? 2. Do not the words dia

Tous ayyéλous refer to what our Saviour has said, Matt. xxii. 30, of the change in the relation which man and wife shall bear to each other in a future state of existence? 3. May not the 11th verse be considered as the Apostle's answer to the preceding question or objection?

There were some among the Corinthians who said there was no resurrection: there were others at Ephesus (the place from which this epistle was written) who said that the resurrection was past already (2 Tim. ii. 18). This strange error has been supposed to originate from these persons having confounded the doctrine of a resurrection proper with that of a figurative resurrection, a resurrection from the death of sin unto the life of righteousness. Now as extremes are sometimes found to meet, it is possible, that amid the general licentiousness prevailing at Corinth, there might be some married persons who affected a superior degree of purity, and who aspired to be" as the angels of God in heaven," even in this present life. To such persons we may conceive to be addressed the prudent admonition in chap. vii. verse 5. of this epistle. And with these ideas in his mind, I suppose the Apostle, in the passage under consideration, to have expressed himself in language which I would paraphrase largely thus: "But some one will say, perhaps, that for this reason a woman ought to have power over her own head, (to wear a veil or not at her own discretion, regardless of her husband's honor, which may suffer by the public exposure of her face in a promiscuous and crowded assembly) because the man and woman have attained to such exalted purity, that they are already become angels, or as the angels of God in heaven. To which I answer, that in the Lord, or according to the teaching of Jesus Christ, the man and the woman, so long as they both live, are inseparably united, and consequently the woman can never cease to be in subjection to her husband."

I have only now to observe, in conclusion, that whatever may be the weak parts of this hypothesis, it has at least the merit of leaving the sacred text inviolate, and of interpreting every single word and phrase in that text according to its ordinary acceptation.

APEMANTUS.

TURKISH MEMOIRS OF EWLIA EFENDI.

AMONG the most rare and valuable compositions in the Turkish language, may be classed the Memoirs of Ewlia Mohammed Efendi, a work comprised in four parts or volumes, and peculiarly interesting, as they contain the records of his travels through various regions during the space of five-and-twenty years; from 1041 of the Musulman era (corresponding to the year of Christ 1631) until 1066 (1656). We have just learned, with much satisfaction, that a gentleman in this country has lately received from Vienna an English translation of Ewlia's work, made from the original Turkish by that learned Orientalist and eminent linguist Mr. Hammer, so well known for the universality of his literary acquirements. It appears from a notice communicated by one of our foreign correspondents, that Mr. Hammer had long explored the book shops of Constantinople and of Cairo in hopes of discovering some Turkish manuscript that might illustrate the subject of Eastern geography, and more particularly assist him in his researches respecting the topography of Asia Minor, and such parts of Africa and of Europe as constituted the Ottoman empire. But his inquiries, however diligent, were attended with but little success until the year 1804, when he fortunately discovered in Constantinople, the fourth or last portion of Ewlia Efendi's memoirs, and procured it at the price of one hundred piastres. The perusal of this part most strongly excited his desire to possess the entire work; but a perfect copy, supposed to exist only in the Seraglio library, was therefore inaccessible. During ten years Mr. Hammer and his friends sought in vain the first, second, and third parts; at length they were obtained through the exertions of Mr. John Argyropolo, late Turkish minister at Berlin, who purchased for the library of Count Wenceslaus Rzewuski a complete copy,

filling two large folio volumes; from these Mr. Hammer has made his translation.

Ewlia Efendi lived in the reigns of Sultan Murad IV, Ibrahim, and Mohammed IV; and he travelled through the Turkish empire in Asia Minor, Africa, and Europe, and finished his journey with an expedition to Persia. The Bibliographer, Hadji Khalfa, mentions, in his history of Turkish literature, two writers named Ewlia (see Eichorn's Hist. of Lit. vol. 111. p. 1229. 1243); but it appears from a comparison of dates, that neither can have been our traveller; whence the rarity of his memoirs may be inferred, and the bad taste that noticed trifling works of poetry or dull Mohammedan theology, neglecting such a rich topographical treasure as the Travels of Ewlia:-thus a short and meagre account of Seid Ali Capitan's journey from the Red Sea to India, and thence to Constantinople, is celebrated, though for the greater part fiction, and extremely scanty in geographical information. But Ewlia abounds with topographical, historical, and philological notices; he gives specimens of different languages, the Curdish, Mongol, and Tartar dialects; also many statistical accounts of the various countries that he surveyed; biographical sketches of distinguished persons, not only his contemporaries, but those whose tombs had already been objects of pilgrimage and religious veneration. Most of his remarks, founded on actual inspection, are such as none but an intelligent and native Musulman could have made. This will appear on comparison of his travels with those published by several Europeans who have visited the same countries.

The first part of Ewlia's work contains an account of his birthplace, the city of Constantinople, its fortifications, gates, talismans, and ancient monuments; the various sieges which this great capital has suffered; its mosques, and other principal edifices; the old and new Seraglio; the neighbouring country; description of the Black Sea, and its communication with the White; soil and natural productions in the vicinity of Constantinople; statistical tables; public revenue; military forces of the empire under Sultan Murad IV; many curious anecdotes, and some hints on the probable relationship between the King of France and the Sultan through a Sultana; history of the Ottoman sovereigns, particularly of Sultan Murad IV, where the author, in a distinct chapter, relates his own introduction as page into the Harem, with many remarkable circumstances. Then follow the histories of Sultan Ibrahim and Mohammed, until the conquest of Candia, where Ewlia was present, in 1074 (A. D. 1633). He then describes the minor edifices of Constantinople, the religious

houses, fountains, tombs, barracks, &c. He enumerates the most celebrated poets from the time of Mohammed II, to that of Mohammed IV; and illustrates the topography of the Bosporus, the gardens, summer palaces, the markets, the castles situated on the Straits; the topography of Scutari; the order of Dervishes; the trades and manufactures minutely detailed.

The second part relates Ewlia's journey to Brusa, and a full description of that first capital of the Ottomans; an account of Olympus, and the famous warm baths of Brusa; his journey through Nicæa and Nicomedia to Amasia, Sinope and Samsan; with an account of the intermediate places; of the Lesghis of Georgia and Mingrelia; the towns and people of those countries described, and specimens of the Abasi language. In the year 1643 Ewlia was engaged in the campaign against Azoff, and passed through the Crimea, of which he describes the chief places. He then resumes his account of Asia Minor, noticing particularly the Lake of Sabanja, and the project of uniting it with the Black Sea (here the reader will recollect the canal of Pliny); a journey to Boli, Tussia; specimens of the language of wandering Turcomans; Amasia, Erzerum; the river Euphrates. He assists in the campaign of Erzerum; describes the castles and towns on the road; makes a journey into Persia; visits Nachjew an, Tebriz, and Ardebil; wandering tribes; specimens of Katayian language; account of Mount Caucasus. He returns through Baku to Georgia, Teflis, Mingrelia; a specimen of the Mingre lian language; arrives at Constantinople. He then describes Angora, and the route from that place to Constantinople, introducing anecdotes of Sultan Ibrahim; and the accession of Sultan Mohammed IV. concludes the second volume. In the third we find our author undertaking the pilgrimage to Mecca in 1038 (A. D. 1648), through Asia Minor and Syria; but he was not able to accomplish this design. In the following year he accompanied the Basha sent against the Prince of the Druses (Faccardin) to Libanus and Anti-Libanus: here he notices various tombs of prophets in Syria; the Druses and their dialect; Akka and its environs; Jews; Jaffa; the Dead Sea; Ramla; Haleb or Aleppo, which is minutely described. Specimens of the dialects of different wandering tribes, Cesarea, Armenians, Divregi, Charbut, Laghman; statistical accounts and historical digressions, Ewlia follows the deposed vizier Melek Ahmed Pasha to Oczakow, through Rumelia. From Constantinople his route led to Selivri, Tschululu, Burgas, Paravadi, Schumua, Hesargrad, Rustschuk, Giurgire, Sistou, Nicopolis, Silistria, Hadji Ogli Bazari, Baltschik, Kavama, Mankalia, through the Dombrowsky