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v was evidently the work of the digammate power, and hence we find the icus and ivus indifferently as finals in Latin. The precise difference of the etymologies is apparent in these phrases: — The lamb is sportive ; that is, has a nature or habit of sporting: the lamb is sporting ; that is, the animal is now performing a sport. Horne Tooke upon this said nothing to my etymology; but I believe he found that he could not make a fool of me, as he did of Godwin and some other of his butts.

August 17. 1833.

« THE LORD” IN THE ENGLISH VERSION

OF THE PSALMS, ETC. — SCOTCH KIRK
AND IRVING.

It is very extraordinary that, in our translation of the Psalms, which professes to be from the Hebrew, the name Jehovah — OS2N - The Being, or God — should be omitted,

and, instead of it, the Kúpos, or Lord, of the Septuagint be adopted. The Alexandrian Jews had a superstitious dread of writing the name of God, and put Kúpios not as a translation, but as a mere mark or sign — every one readily understanding for what it really stood. We, who have no such superstition, ought surely to restore the Jehovah, and thereby bring out in the true force the overwhelming testimony of the Psalms to the divinity of Christ, the Jehovah or manifested God. *

* I find the same remark in the late most excellent Bishop Sandford's diary, under date 17th December 1827:-“ Xaipete ¿v Kvpią. Kúpios idem significat quod 17117' apud Hebræos. Hebræi enim nomine 17117' sanctissimo nempe Dei nomine, nunquam in colloquio utebantur, sed vice ejus '378 pronuntiabant, quod LXX per Kúpios exprimebant.” — Remains of Bishop Sandford, vol. i. p. 207.

Mr. Coleridge saw this work for the first time many months after making the observation in the text.

Indeed it was the very last book he ever read. He was deeply interested in the picture drawn of the Bishop, and said that the mental struggles and bodily sufferings indicated in the Diary had been his own for years past. He conjured me to peruse the Memoir and the Diary with great care:-“I have received,” said he,

I cannot understand the conduct of the Scotch Kirk with regard to poor Irving. They might with ample reason have visited him for the monstrous indecencies of those exhibitions of the spirit; - perhaps the Kirk would not have been justified in overlooking such disgraceful breaches of decorum; but

“ much spiritual comfort and strength from the latter. 0! were my faith and devotion, like my sufferings, equal to that good man's ! He felt, as I do, how deep a depth is prayer in faith.”

In connection with the text, I may add here, that Mr. C. said, that long before he knew that the late Bishop Middleton was of the same opinion, he had deplored the misleading inadequacy of our authorized version of the expression, πρωτότοκος πάσης κτίσεως in the Epistle to the Colossians, i. 15. : 0g ZOTIV ELKÒV TOŨ OkoŨ toữ ảopárov, apwtótokog náons krioewg. He rendered the verse in these words :- “Who is the manifestation of God the invisible, the begotten antecedently to all creation;” observing, that in apwrótokos there was a double superlative of priority, and that the natural meaning of " first-born of every creature," — the language of our version, - afforded no premiss for the causal órı in the next verse. The same criticism may be found in the Statesman's Manual, p. 56. n.; and see Bishop Sandford's judgment to the same effect, vol. i. p. 165. -Ed.

to excommunicate him on account of his language about Christ's body was very foolish. Irving's expressions upon this subject are ill judged, inconvenient, in bad taste, and in terms false; nevertheless his apparent meaning, such as it is, is orthodox Christ's body — as mere body, or rather carcass (for body is an associated word), was no more capable of sin or righteousness than mine or yours; - that his humanity had a capacity of sin, follows from its own essence. He was of like passions as we, and was tempted. How could he be tempted, if he had no formal capacity of being seduced ?

August 18. 1833.

MILTON'S EGOTISM. – CLAUDIAN. –

STERNE.

In the Paradise Lost — indeed in every one of his poems — it is Milton himself whom you see; his Satan, his Adam, his Raphael, almost his Eve — are all John Milton; and it is a sense of this intense egotism that gives me the greatest pleasure in reading Milton's works. The egotism of such a man is a revelation of spirit.

Claudian deserves more attention than is generally paid to him. He is the link between the old classic and the modern way of thinking in verse. You will observe in him an oscillation between the objective poetry of the ancients and the subjective mood of the moderns. His power of pleasingly reproducing the same thought in different language is remarkable, as it is in Pope. Read particularly the Phønix, and see how the single image of renascence is varied. *

* Mr. Coleridge referred to Claudian's first Idyll:“ Oceani summo circumfluus æquore lucus

Trans Indos Eurumque viret,” &c.
See the lines —
“ Hic neque concepto fetu, nec semine surgit;

Sed pater est prolesque sibi, nulloque creante
VOL. II,

R

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