be sacrificed, exactness or spirit. If critically and, so to speak, grammatically correct, it will lose vigor; if vigorous and easy, it will lose accuracy, understanding by accuracy verbal faithfulness. Now in translating one person will prefer one, and another another; but no one can have both. The nearer the approach can be made to both, the greater will be the merit of the translation as such. In a work meant to be popular and effective from its ease and force, it is obvious that when the choice lies between precision and spirit, the former must in the nature of things be sacrificed, unless the popular feature of the work be relinquished, which would alter the hypothesis. We are of opinion that Lord Brougham has said more of his adherence to the form and idiom of the Greek original than is warranted by his execution of his task; but those persons who think they find in every little, or to them apparently great, point, a deviation from the sense and spirit of the original, because a particle is omitted, or a tense altered, or a degree of comparison changed, or a mood varied, and then quiz the matters in question as mistakes, only show their utter incompetence to understand that which they presume to condemn. Such persons we would in the present instance recommend to read and ponder well the following maxim of the great Niebuhr. < It is always a mistake to attribute ignorance on subjects of 'general notoriety to eminent men, in order to account for what we may find in them that runs counter to current opinion.'* But to return to the thread of our remarks; we say, it is not possible to remove ideas and their formal expression, thoughts and their external form, bodily from one language into another. For there is no one language that contains words or phrases which can be considered the exact equivalent of all the words and phrases in another language. Words get associations, which we cannot take from them or give to others. These associations follow them wherever they go, and invest them as a sort of atmosphere. Are there not scores of words in Latin, for example, and in Greek, which are absolutely untranslateable? That is to say, although they may be rendered verbally, you cannot transfuse their life and soul. This difficulty has always been felt; and hence it is that what is called the most literal version will in fact convey frequently the least correct idea of the original. A thought which is expressed well by one word in one language, will require several in another; if, indeed, it can be expressed at all. One instance only shall be given: Demosthenes, in the exordium of the oration now before us, supplicates the gods that they will incline the judges to pronounce upon the impeachment the decision which shall contribute καὶ πρὸς εὐδοξίαν κοινῇ καὶ *Sec Guesses at Truth (by Julius Charles and Augustus Hare), p. 143. πρὸς εὐσέβειαν ἑκάστῳ. Now this in its present pointed, rigid, and rhythmical form it is absolutely impossible to render into English. No allowable English phraseology can by any artifice be made to convey the form of this clause. But, it may be said, the meaning can be given. True: but in oratory, as such, as a work of art, it is not the meaning which is principally looked at, but the style. Now, how does Leland render the clause? Thus: May heaven 'direct your minds to that determination, which 'shall prove most conducive to the general honor of all, and most "exactly consonant to the religious engagements of each individual. This is a paraphrase, and no translation. Lord Brougham has greatly improved upon this, and we do not know that it could be done better than he has done it. As we said before, the thing itself is, strictly speaking, impossible. The clause in question, and one example is as good as twenty, is in the Greek perfect, viewed artistically: it cannot be mended, no word can change its place. The antithesis in the sense is rendered obvious by the perfect respondence of term to term. In English this cannot be done. What can we think of the general honor of all,' for evdožíav кown, or the religious engagements 'of each individual' for evoéßetav EKάory? We mention these points to show that what we may sometimes regard as faults in a translator are in reality necessary results of the very nature of things. Cicero, when he translated the two orations of Aeschines and Demosthenes, translated them not as an interpreter, but as an orator, not rendering them verbum de verbo, but preserving the force and meaning only as far as he could. Non enim,' he adds, 'ea [verba] me annumerare lectori putavi oportere, sed tanquam appendere.' In a similar way, Lord Brougham has made the present attempt in English. Undeniably, it is far better than Leland's, being the work of an orator, as well as a scholar. A short passage or two would give no notion at all of the style or manner of the translation; and, therefore, strongly recommending the cultivators of oratory and the students of Demosthenes to the diligent perusal of the whole volume, we shall conclude by extracting the exordium, as a specimen. 6 'Let me begin, men of Athens, by imploring of all the heavenly powers that the same kindly sentiments which I have throughout my public life cherished towards this country and each of you, may now by you be shown towards me in the present contest! Next I beseech them to grant, what so nearly concerns yourselves, your religion, and your reputation, that you may not take counsel of my adversary touching the course to be pursued in hearing my defence-that would indeed be hard!-but that you may regard the laws and your oaths, which, among so many other just rules, lay down this,-that both sides equally be heard! Nor does this merely import that no one shall be pre judged, or that equal favor shall be extended to both parties; it also implies that each antagonist shall have free scope in pursuing whatever method and line of defence he may be pleased to prefer. Upon the present occasion, Athenians, as in many things, so especially in two of great moment, Eschines has the advantage of me. One is, that we have not the same interests at stake; it is by no means the same thing for me to forfeit your esteem, and for him to fail in his impeachment. That to me indeed-but I would fain not take so gloomy a view in the outset. Yet he certainly brings his charge, an unprovoked volunteer. My other disadvantage is, that all men are naturally prone to take pleasure in listening to invective and accusation, and to be disgusted with those who praise themselves. To him, therefore, falls the part which ministers to your gratification, while to me there is only left that which, I may almost say, is distasteful to all. And yet, if from such apprehensions I were to avoid the subject of my own conduct, I should appear to be without defence against his charges, and without proof that my honors were well earned; although I cannot go over the ground of my councils and my measures without necessarily speaking oftentimes of myself. This, therefore, I shall endeavor to do with all moderation; while the blame of my dwelling on topics indispensable to my defence must justly rest upon him who has instituted an impeachment of such a kind. But at least, I think I may reckon upon all of you, my judges, admitting that this question concerns me as much as Ctesiphon, and justifies on my part an equal anxiety; for to be stripped of any possession, and more especially by an enemy, is grievous and hard to bear; but worst of all thus to lose your confidence and esteem, of all possessions the most precious. 'Such, then, being my stake in this cause, I conjure and implore of you all alike, to give ear to my defence against these charges, with that impartiality which the laws enjoin-those laws first given by Solon, one as friendly towards you as he was to all popular rights-laws which he fixed, not only by engraving them on brazen tables, but by the sanction of the oaths you take when sitting in judgment; not, I verily believe, from any distrust of you, but because he perceived that the accuser being armed with the advantage of speaking first, the accused can have no chance of resisting his charges and invectives, unless every one of you, his judges, keeping the oath sworn before God, shall receive with favor the defence which comes last, and lending an equal and a like ear to both parties, shall thus make up your mind upon the whole of the case. But on this day, when I am about to render up an account, as it should seem, of my whole life, both public and private, I would again, as in the outset, implore the gods, and in your presence pour out to them my supplications, first to grant me at your hands the same kindness in this conflict which I have ever borne towards our country and all of you; and next, that they may incline you all to pronounce upon this impeachment the decision which shall best consult the glory of the state and the religious obligations of each individual judge!" If we had more space, we should take advantage of the present opportunity to allude at some length to the recently published volume of Latin and English Poems by Lord Wellesley, dedicated by that elegant scholar and distinguished statesman, Viro 'eximio Henrico Brougham, amico suo dilectissimo.' As it is, we must content ourselves with this passing mention, simply pointing to the work as an incidental confirmation of some remarks on education, which we made in a late number of this Review. Art. IV. Concordantiae Librorum Veteris Testamenti Sacrorum, Hebraicae atque Chaldaicae, secundum literarum ordinem et vocabulorum origines distincte ordinateque dispositae; Lexico utriusque linguae tum Rabinico tum Latino, hoc est, interpretatione omnium vocabulorum completa locupletatae, atque, fructibus, quos instituta et nostra et patrum memoria linguarum orientalium investigatio ac collatio prebuit, industrie comparatis et conditis, accuratissima cum diligentia absolutae. Auctore Julio Fürstio, Doctore Philosophiae. Lipsiae. Sumtibus et typis Caroli Tauchnitii. 1840. GRE REAT credit is due to the first compiler of a Hebrew Concordance. It was a work of immense labor protracted through many years, and entitles the indefatigable scholar who achieved it to the grateful respect of all succeeding times. The individual who voluntarily subjected himself to so much literary drudgery was RABBI NATHAN. He commenced the work in the year 1438, and finished it in 1448, although it was not published for some time afterwards, being printed at Venice in 1523. Notwithstanding the great faults and numerous errors of this Editio princeps, it has made the labors of succeeding editors comparatively light; it being evident that the correction of a concordance, or even an alteration of its arrangement, is a much less operose task than its original compilation. We say comparatively light, for we must not be understood to suppose that the editorship of such a work is easy. If no alterations had been contemplated in the original publication of Nathan, the mere toil of verification, and of carrying such a book through the press, would be sufficient to entitle any one to honor. The Concordance now published is not a mere reprint or a re-arrangement of any former work, and it will justly confer on Dr. Fürst the full praises earned by talent and industry. As we are not about to present our readers with a history of Hebrew Concordances, we shall only mention the successors of Nathan-Calasio, Buxtorf, and Taylor-and pass on to the magnificent volume at the head of this article. From the scarcity of previous Hebrew Concordances, and their numerous imperfections, VOL. VII. 2 P such a work was greatly needed, and the desideratum is now supplied in so masterly a manner, that we shall make no excuse for detailing at some length the peculiarities of this work, which has been issued in parts, and is now completed. An age will probably roll away before a similar monument of learning requires attention from the critic, and we therefore gladly award a niche to a production destined to survive all present strifes and party questions, and to confer lasting benefit on the church of God. We feel too much indebted to German booksellers to allow us gratuitously to reflect on their manipulations, especially those of the spirited and enlightened Tauchnitz, but we must nevertheless be allowed to say that this Concordance is strikingly contrasted in execution and appearance with the ordinary style of books on the other side of the water. When Schleusner complained of the Glasgow reprints of his Lexicon to the New Testament, the clever Scottish pirates replied by taunting him with the inferiority of the German editions to their own. Vix et ne vix quidem sperare potuit ipse volumina Germanica emptores inventura, 'charta sordidâ et faeculentâ, obtusis et exesis literarum formis, 'ut Britannis fastidium moveant, cum penes nostrates sit editionem 'multo elegantiorem exhibere.' To the truth of the charge conveyed in this passage all scholars will feelingly assent who have worked much in the continental mines of philology. We have now before us the Göttingen edition of the English Translation of Ewald's Hebrew Grammar, printed in 1836, and it will not bear comparison as to paper and typography with Dr. Lee's Grammar, for instance, printed in London some years before. But this Concordance can compete with any work of the kind which has hitherto appeared in the world. The best printed book in Hebrew literature was Lee's translation of Gesenius's Hebrew Lexicon, executed at the Cambridge University press, but this is quite as elegant. The paper is very fine in texture and color, and will bear ink; a great and unusual recommendation of a foreign book. This circumstance, and the very ample margin, will afford facility for that correction and criticism in which scholars delight. The matter is arranged in four columns, and disposed as lightly as such masses of Hebrew letters can be. The references in Buxtorf are all in the Hebrew character, a sad stumbling-block to an unpractised Hebraist; these are in Roman letters and figures. The whole is contained in one handsome volume, folio, and will form a conspicuous ornament of the library of the divine, and the general scholar. We know there may be a love of books as mere works of art irrespective of their contents, and we shall therefore pursue the subject no further, leaving to a Dibdin to expatiate on the voluptuousness of paper and print so honorably furnished 'sumtibus et typis Caroli Tauchnitii.' The basis of the Concordance is a Lexicon of the Hebrew and |