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Very similar to which the excellent poet Hhafezz,
بیار آپ شمع اشك از ليله خونبار كه سوز دل شول بز خلق روشن من كريسته ام آه جكر سوز برآید همچو دول از راه روزن
« Through my beloved, O my taper, the tears from my eyes fall, sprinkled with blood, for the flames of my heart shine brilliant on the world. Within my breast I have wept: alas ! my heart, burning sigh rushes up as smoke through a chimney.”
Exactly parallel to which is this beet of Khosroo.
فرو حور او را آپ جان وذپ سوز كه دول راه این روزن نداند
«« Beneath those black eyes, ah ! flame thou up, my constant soul, 80 fast, that the smoke know not its way up the chimney.”
Which however ascribes to the fair one's eyes more gloomy effects, than Petrarch's lines.
E fiorir cò begli occhi le campagne,
Con voci ancor non preste
Quánto lume del ciel fosse già seco. Yet Hhafezz pays compliments not much inferior to the lips of his mistress :
آپ ذوق شد لعل تو دو كام من لذيذ حلواپ تنل كرسنه را درک من لذيذ
“Oh! the taste ! thy two lips were delightful to my palate !
Sweet as candy is to a hungry man, so delightful were they to my grief.”
But a more elegant idea will be found in no poet, than that, which Asăf ēè exhibits respecting wine.
خوابگاه تست خلوت سرا مي ديده من چشم غپ يرد كه ترا بال میکند
« Retirement is the palace of wine : my eyes are the dormitory of the cup :-the goblet is sin-avaunt ! all that reminds thee of it!" This is somewhat in the energetic stile of Anacreon :
η γη μέλαινα πίνει,
KATTA OEAONTI HINEIN;
D. G. WAIT.
On Reading the Greek Testament in Public Schools.
From personal experience, and attentive observation, I can bear testimony to the united and individual abilities of the teachers, to whom, in this country, the education of youth is intrusted. It is not in one school, or in one particular county, that the classi s florish; from the environs of the two great seats of learning, to the remote provinces of the country, all are zealous in promoting an acquaintance with the great masters of Greece and Rome. England yields to no country in classical attainments. Of this the illustrious list of scholars, who have successively appeared, is the most convincing proof. There is scarcely a difficulty which they have left unsolved, whether in laws, customs, or antiquities. Porson and Burney have of late pushed their inquiries into the abstruse subject of the metres; and I believe they have advanced as much on this subject as it is possible to acquire. Of the learning and worth of the masters of our great schools, I have the highest opinion. Of their zeal, in promoting the best interests of literature, I can have no doubt. But while I bestow these wellmerited encomiums on their talents, I cannot subscribe, in toto, to the merits of the plan, by which they regulate the studies of their pupils. To those who wish well to the interests of religion, and sound morality, it has ever been a subject of sincere regret, that the Greek Testament has not been more generally read in our schools
. Homer's Iliad and Odyssey, Æschylus, Sophocles, Euripi, des, Thucydides, Xenophon, and Herodotus, are perused again and
again, with the attention they deserve, while the Greek Testament, or Septuagint, are scarcely opened. In some schools, it is very seldom, if ever read; in others, merely for the sake of form, it is made the subject of a weekly lesson. The partial and regular appearance of this venerable book is considered an intolerable grievance, whether from its style or subject, I leave others to determine. The young student is taught to feel and admire the beauties of Homer, to commit his brilliant passages to memory, to spout them on all occasions, while the book of inspiration, which contains so many salutary truths, marked with the finger of God, which teaches man his duty, and discovers the glorious prospects beyond the grave, is never opened but with reluctance, and never quoted but with apparent contempt. Now it can never be otherwise, as long as it holds the place it does in our schools. This happens in a great measure from its being considered of no authority in establishing the government of a noun or a verb. Because it was not written in the florishing periods of Grecian elegance, it is never on any occasion thought to constitute proper authority for the use of any word, or phrase. I do not mean to assert, that the New Testament Greek is in any respect equal to that of Xenophon, Thucydides, or Herodotus, but I affirm, without fear of contradiction, that it contains beauties, which would not disgrace a classic page. I acknowledge the excellence of the classics daily used in our schools, but I should wish the New Testament introduced, were it for no other purpose than to counteract the improper influence, which heathen mythology may have
upon the minds of our youth. Impressions received at an early period, cannot casily be 'eradicated. Now I maintain, that when the effects produced by the study of heathen mythology are not counteracted by a proper attention to Christian morality, we are guilty of doing great injury to the minds of youth. “I am prepared to urge the recessity of studying the Greek Testament from another consideration; the Scriptures are very seldom read in public schools, even in an English dress. In Church, the lessons of the day are perhaps read, but never with that attention sufficient to appreciate the beauties, or solve the difficulties, which may occur. Now were this book more frequently introduced in school, a judicious teacher would meet with many opportunities of pointing out its beauties, and giving our youth a taste for Scripture criticism, in which so many eminent men, in former days, have excelled. I may be told, perhaps, that a frequent perusal of it would vitiate the taste of those, who are studious of acquiring the elegancies of the language; but this objection goes for nothing. Will any one affirm, that the awkward modes of expression, which are sometimes found in the Greek Testament, will prove injurious to the taste of a school-boy? Elegant Greek cannot now be
written; at least, if any think themselves equal to rival Xeno.
I Am induced to trouble you with this, in order to return my thanks to M. S. M. for his answer to my query respecting Gen. xxxvi. 24. Allow me, however, to inquire, does not the interpretation of the Septuagint seem to insinuate, that they were ignorant of the signification of O2? Or if not, why did they render it by còn 'I cuesīs, and not by rox Apelovov, in the Greek language? One more question, and I have done. Cannot this word be supposed to be the same with that in Deut, ii. 10 and 11. which would clear up all the difficulty at once? I am aware that M.S.M. has written that it cannot be so read, but I would wish to see this discussed.
I should be truly happy to have the apparently contradictory statements of Chronology, (No. vi. p. 126.) clearly reconciled by some defender of “ the absolute integrity of the Hebrew text.” I can scarcely expect that Mr. Bellamy will answer such a trivial question; but surely some one of his disciples might. In this hope I subscribe myself,
J. H. M. S.
I find that you afford a small space to Latin Inscriptions, I herewith send you one, which should you think worthy, you will dignify with a place in your collection.
J. H. M. S.
Tenuioribus nunquam defuit.
Suæ laudis severus,
Et celavit et commendavit.
Ingens sui Desiderium
ERMIT me to return you my thanks for the very obliging manner in which you received Professor Porson's Notes on Sallust. I now request your acceptance of an Emendation of a passage in the Agamemnon of Æschylus, which I received from a friend of the late Dr. Raine, who had it from Porson himself; and which, as far as I am able to find, has never yet been given to the public.
The second chorus of the Agamemnon is preceded by a series of anapestic verses, of which the following passage is the conclusion.
Δια του ξένιον μέγαν αιδούμαι, ,