§ 5. MODERN VERSIONS IN THE LANGUAGES of Africa. 1. Amharic and Tigré, or the vernacular Languages of Abyssinia.

Evangelia Sancta: sub Auspiciis D. Asselini, Rerum Gallicarum apud Ægyptios Procuratoris, in Linguam Amharicam vertit Abu-Rumi Habessinus. Edidit Thomas Pell PLATT, A.M. Londini, 1824, 4to.

the Susoos and the Bulloms, by the revival of the nefarious slavetrade on those coasts.

5. Malagassé Version.

A translation of the Scriptures into the Malagassé, or language of the island of Madagascar, was made by the missionaries resident on that island. The New Testament was printed in 1830. The printing of the Old Testament was completed in 1833.7

6. South African Versions.

The Gospel of Saint Luke has been translated into the Bechuana (or Sichuana) language by the Rev. Mr. Moffatt, and the four Gospels into the Namacqua language by the Rev. Mr. Schmelin. They have been printed at Cape Town.8

§ 6. MODERN VERSIONS in the Languages of America. [i.] NORTH AMERICAN VERSIONS.

Although the multiplicity of dialects spoken by the Indian tribes of North America seemed to interpose an insuperable bar to the labours of those benevolent individuals who were desirous of communicating the Scriptures to them; yet this obstacle has been diminished by the discovery, that so close an affinity subsists among them, that a young unlettered Indian of good capa city can (it is said) make himself master of them all. The Bible has been translated.

The version in the ecclesiastical or ancient language of Ethiopia, noticed in the first part of Volume I., being confined to the churches, and understood by few comparatively besides the clergy, M. Asselin de Cherville, French consul at Cairo, was induced to undertake a version of the entire Bible in the Amharic, the royal dialect spoken at the court of Gondar, which is the dialect prevalent in the eastern parts of Africa bordering on the equator, and through which a considerable intercourse is maintained between the natives of Abyssinia and the Arabians and negroes of the interior. For ten years M. Asselin employed an intelligent Ethiopian, named Abu-Rumi (who had been the interpreter of Mr. Bruce in Abyssinia, and the teacher of Sir William Jones in India), on this important work, to which he devoted two entire days in every week. In order to ensure correctness, he read with this person slowly, and with the utmost attention, every verse of the sacred volume in the Arabic version, which they were about to translate. M. Asselin then explained to him all those words which were either abstruse, difficult, or foreign to the Arabic, by the help of the Hebrew original, the Syriac version, or the Septuagint, and also of some commentaries. After they finished the translation of one book, they collated it once more before they proceeded fur-following are the dialects into which the whole or part of the ther. This version was purchased for the British and Foreign Bible Society by the Rev. Mr. Jowett; who undertook a voyage into Egypt from Malta, for the express purpose of completing the purchase. The printing of the four Gospels in Amharic and in Ethiopic, in two separate volumes, was commenced in 1822, under the editorial care of the Rev. Dr. Lee, professor of Hebrew in the university of Cambridge, and completed in 1824, under the superintendence of T. P. Platt, Esq. The Acts and Epistles were completed in 1828, the Book of Genesis in 1831, and the Psalms in 1832.2 During Mr. Jowett's residence in Egypt, in 1819, he employed the late Mr. Nathaniel Pearce, who had lived many years in Ethiopia; and who commenced a translation of the Gospels into the Tigre, the vernacular dialect of the extensive province of Tigré. The Gospels of Mark and John have been completed, together with a version of the Gospel of Mark in Amharic, which is now superseded by the more accurate entire Amharic version of M. Asselin. These three versions are now in the possession of the British and Foreign Bible Society.3

2. Berber Version.

1. Virginian Indian Version.

The Virginian Bible was translated by the Rev. John Eliot, who has justly been denominated the apostle to the Indians, from his unwearied labours to diffuse the blessings of Christianity among them. The New Testament was published in 1661. The title page states that it was "ordered to be printed by the commissioners of the united colonies in New England, at the charge and with the consent of the corporation in England, for the propagation of the Gospel among the Indians in New England." The Old Testament was published at Cambridge in 1663, and the entire Bible was reprinted at the same place in 1685. The following specimen exhibits the Lord's Prayer. (Matt. vi. 9-13.)

9. Yowutche yeu nuppenantamook: Nooshun kesukqut, quttia natamunach knowesuonk. 10. Peyàumooutch kukketassootamóonk, kuttenantamóonk ne n nach ohkeit neane kesukqut. 11. Nummeetsuongash asekesukokish assamaiinean yeuyeu kesukod. 12. Kah ahquontamaiinnean nummatcheseongash, neane match13. Ahque sagkompagunaiinnean en qutchhuaonganit, webe pohquoh wussinean wutch matchitut. Newutche kutahtaun ketassootamóonk, kah menuhkesuonk, kah sohsu moonk micheme. Amen. This version has now become a literary curiosity, there being scarcely any persons living who can read or understand a single verse in it. The tribe of American Indians, whom the venerable missionary Eliot instructed, is now very nearly extinct.9

A translation of the Gospel of Saint Luke into the Berber lan-eneukqueagig nutahquontamóunnonog. guage (which is spoken by a very numerous tribe in North Africa) was made by Mr. Hattersley; and copies of the first twelve chapters have been printed, and sent to different individuals in the districts where this language is spoken, with a view of ascertaining the merits of the version.4

3. Bullom Version.

The Bulloms are a numerous people on the western coast of Africa, among whom the missionaries sent out by the Church Missionary Society laboured for several years. Into the language of this people, the four Gospels, and the Acts of the Apostles, have been translated by the Rev. G. R. Nylander, a distinguished labourer in the service of that society. The Gospel of Saint Matthew was printed at the expense of the British and Foreign Bible Society

in 1816.6

4. Susoo Version.

The Susoos are also a numerous tribe on the western coast of Africa, in the vicinity of Sierra Leone; among whom the same society's missionaries laboured for several years. By these missionaries, the four Gospels, Acts of the Apostles, and other parts of the New Testament, together with several books of the Old Testament, have been translated into the Susoo language. But their further benevolent and pious labours were suspended among

1 In Ludolph's Grammatica Linguæ Amharicæ (pp. 54, 55.) there is an Amharic translation, by Abba Gregorius, of thirteen verses of the eleventh chapter of Saint Luke's Gospel.

Twenty-eighth Report of the Bible Society, p. lxxvi. Twenty-ninth
Report, p. lxii.
Sixteenth Report, p. 169. Jowett's Christian Researches in the Medi-

terranean, pp. 197-213.

Twenty-eighth Report, p. Ixii. Twenty-ninth Report, p. lxxiv. The Rev. Mr. Nylander has also rendered an additional service to such of the Bulloms as have embraced the Christian faith, by translating select portions of the Liturgy of the Anglican church into their vernacular lan guage. These were printed in Bullom, and in Roman characters (that people having no characters of their own), in 1816, at the expense of the Prayer Book and Homily Society.

Owen's Hist. vol. iii. p. 126.

2. The Delaware Indian Version. Nek Nechenneawachgissitschik Bambilak naga GeschiechauchGischitak Ellenechsink sit panna Johannessa Elekhangup. untski C. F. Dencke. That is, the Three Epistles of the Apostle John, translated into Delaware Indian, by C. F. Dencke. New York, 1818, 18mo.

The Delaware language is spoken through a very considerable portion of North America. Into this language part of the Scriptures was translated by the Rev. Mr. Fabricius, one of the Moravian missionaries to the Delaware Indians, but it does not appear to have been printed.10 In 1818, the three Epistles of John were translated into the Delaware language by the Rev. C. F. Dencke, a missionary from the United Brethren, or Moravians. It was printed at the expense of the American Bible Society. The translation is printed on the left-hand page, and the English authorized version on the right. As copies of this Delaware Indian translation are not common, the following specimen of it, from 1 John iii. 1-4. may be not unacceptable to the reader.

Nechelene yachgichink aptonagan.

Pennamook! elgiqui penundelukquonk Wetochwink wdaoaltowongan, wentschi luwilchgussiank Gettanittowit wdame mense mall. Guntschi matta woachgussiwuneen untschi pemhakamixitink, eli pemhakamixit taku wohaq' Patamawossall.

Twenty-seventh Report of the Bible Society, p. lx. Twenty-eighth Report, p. lxxvi. Twenty-ninth Report, p. lxx. lxxi. Twenty-eighth Report, p. lxxiv. Twenty-ninth Report, p. lxxiii.

• Christian Observer for 1830, vol. xxx. p. 318.

10 Bp. Marsh's History of Translations, p. 99., where it is stated that another missionary, Schinick, translated a portion of the Gospels into the Mahican language.

2. Ehoalachgik! juque metschi ktelli wundamemensineen Get- the entire New Testament, in the language of Greenland, was tanittowitink, schuknesquo majawii elsijankstch. Schuk ktelli printed at the expense of the British and Foreign Bible Society. majawelendamenneen nguttentsch woachquake, ktellitsch linaxineen, elinaxit, ktellitsch newoaneen elinaxit.

3. Woak wemi auwen nechpauchsit jun nhakeuchsowoagan, kschiechichgussitetsch, necama Patamawos elgiqui kschiechsid. 4. Auwen metauchsit, necama ne endchi mikindank matta weltoq', woak eli machtauchsit wuntschi mikindamen matta weltoq'.

3. Massachusett Version.

The Psalms and Gospel of Saint John were translated by the exemplary missionary, Mr. Experience Mayhew, into the Indian Massachusett dialect. They were printed at Boston in New England in the year 1709.1

Mohawk Version.

The Mohawk language, besides the tribe from whom it takes its name, is intelligible to the Five Nations, to the Tuscaroras, and to the Wyandots or Hurons. In the early part of the eighteenth century, a translation was made of the Gospel of Matthew, and also of several chapters both of the Old and New Testament, into this language, by the Rev. Mr. Freeman. Some portions of the latter were printed at New York, and reprinted at London with the English Liturgy, and the Gospel of Mark (translated by Captain Brant) in 1787, for the use of the Mohawks, who have a chapel at Kingston in Upper Canada, where divine service is performed in their native tongue, by a missionary supported by the venerable Society for promoting Christian Knowledge. This edition was printed at the expense of the English government. To these portions of the Scriptures were added the Gospel of John, translated in 1804 by Captain John Norton,2 a chief of the Six Nation Indians in Upper Canada. This version was printed at the expense of the British and Foreign Bible Society, and its accuracy was, shortly after, attested in the most favourable manner by the interpreters in the Indian villages.3

5. Mohegan Version.

The New Testament, together with several portions of the Old Testament, was translated, towards the close of the eighteenth century, into the Mohegan language, by the Rev. John Serjeant, sen., a missionary at Stockbridge. No part of this version appears to have been printed.4

6. Esquimaux Version.

9. Creolese Version.

The New Testament was translated into Creolese for the use of the Christian negroes in the Danish West India Islands, and was published at Copenhagen, 1781, at the expense of the king of Denmark. In 1818 the Danish Bible Society printed an edition of 1500 copies, which have been transmitted to the Danish West Indies.8

10. Negro-English Version.

DA NJOE TESTAMENT VA WI MASRA EN HELPIMAN JESUS CHRISTUS. TRANSLATED INTO THE NEGRO ENGLISH LANGUAGE, BY THE MISSIONARIES OF THE UNITAS FRATRUM, OR UNITED BRETHREN: PRINTED FOR THE USE OF THE MISSION, BY THE BRITISH AND FOREIGN BIBLE SOCIETY. LONDON, 1829, 8vo.

At Surinam a mission of the United Brethren has existed since the year 1738. The missionaries have two thousand negroes under instruction. These, as well as others, speak a language of their own, which has been denominated the Negro-English; into which a translation of the New Testament has been made. This version occupied the attention of the missionaries for several years; and after it had undergone every necessary revision from persons long resident in the colony, and well acquainted with the language, it was printed in 1829, at the expense of the British and Foreign Bible Society.9 As the whole impression, with the exception of a small number of copies, was sent to Surinam, the following specimen of this Negro-English translation will not be without interest to the reader.

(MATT. VI. 7-13.)

7. En effi oene begi, oene no meki soso takkitakki, leki dem Heiden, bikasi dem membre, effi dem meki foeloe takkitakki, Gado sa harki dem.

8. Va da heddi oene no moesse djersi dem; oene Tatta sabi, sanne oene habi vandoe, bevo oene begi hem.

9. Va da heddi oene moesse begi so: Wi Tatta ni tappo! Joe neem moesse santa.

10. Joe kondre moesse Kom. Dem moesse doe Wanni va Joe na grontappo, so leki dem doe na Hemel. 11. Gi wi tideh da janjam va wi.

12. Gi wi dasnotti vo alla missi va wi, leki wi gi dasnotti na somma, dissi missi na wi.

13. No tjarri wi na inni tesi. Ma loessoe wi vo da agriwan. Bikasi joe habi alla kondre, nanga tranga, nanga glori, tehgo. Amen.

In the Esquimaux language, a harmony of the Four Gospels was made by the missionaries of the Moravian brethren many years since. From this version the Gospel of John was selected by the Rev. Mr. Kohlmeister, and printed by the Bible Society in 1809. To this was added in 1813, a translation of the other three Gospels, which had been made by the venerable superintendent of the Labrador mission, the Rev. C. F. Burghardt, who possessed an intimate knowledge of the Esquimaux dialect, and finished his revi-pels for every Sunday in the year. This version was conducted sion only a short time before his death, in 1812. In the year 1819 the Acts of the Apostles and the Epistles were printed in the same dialect, by the Bible Society, and received (as the other portions of the New Testament had been) with the deepest sentiments of gratitude. And in 1826 the New Testament was completed by printing the Apocalypse.5

7. Chippeway Version.

At the end of the volume there is a table of the order of the books of the New Testament, together with an index of all the passages which are appointed to be read as the Epistles and Gosthrough the press by the joint labour of Mr. C. A. Austen (a native of Surinam) and the Rev. Mr. Latrobe, of London. It was received with much gratitude by the poor slaves for whom it was printed.10

This version having been attacked by an anonymous critic in the Edinburgh Christian Instructor, was ably vindicated by Mr. William Greenfield, in " A Defence of the Surinam Negro-English Version of the New Testament, founded on the History of the Negro-English Version, a View of the Situation, Population, and History of Surinam, a Philosophical Analysis of the Language, and a Critical Examination of the Version." London, 1830, 8vo.

[ii.] SOUTH AMERICAN VERSIONS.

The Gospels of Saint Matthew and Saint John have been translated into the language of the Chippeways, a numerous tribe resident in British North America, by Mr. Peter Jones, a Chippeway chief, and his brother, to the fidelity of whose version competent judges have borne willing testimony. The Gospel of Saint John It does not appear that the Portuguese ever gave any translation was printed at York Town, Upper Canada; and the translators of the Scriptures to the natives of South America who were subhave commenced the Old Testament, in consequence of the Ame-jugated by them and the barbarous cruelties of the Spaniards in rican Bible Society having undertaken to complete the New.

8. Greenlandish Version.

In 1759 the Greenlanders received from the Moravian brethren a translation of their harmony of the Four Gospels;7 in 1799 the whole of the New Testament, and in 1822 a new translation of

1 Brown's History of the Propagation of Christianity, vol. ii. pp. 57, 58. Second Report of the British and Foreign Bible Society, Appendix, p. 118. 2 Capt. Norton was adopted by the Confederacy of the Six Nations in 1791, and in 1800 appointed a chief, under the title of Teyoninhokarawen. His father was a Cherokee, and served in the British army. 3 Owen's History, vol. i. pp. 126-135.

4 Brown's History of the Propagation of Christianity, vol. ii. p. 630. Owen's History, vol. i. p. 460. vol. ii. pp. 299. 359. vol. iii. p. 483. Sixteenth Report of the Bible Society, pp. lxxxiii. lxxxiv. Seventeenth Report, . lxxix. Twenty-second Report, p. lxiv. Twenty-third Report, p. lv. Twenty-eighth Report, p. lxxxiv. Twenty-ninth Report, p. lxxxv. Crantz's History of Greenland, vol. ii. p. 299.

Mexico are recorded in the page of history. Towards the close of the sixteenth century, however, some of the ecclesiastics and missionaries adopted a different plan from that pursued by their predecessors, by translating some parts of the Scriptures into the language of the country. Benedict Fernandez, a Spanish Dominican friar, vicar of Mixteca in New Spain, translated the Epistles and Gospels into the dialect spoken in that province. Didacus de S. Maria, another Dominican, and vicar of the province of Mexico (who died in 1579), was the author of a translation of the Epistles and Gospels into the Mexican tongue, or general language of the country. The Proverbs of Solomon, and other fragments of the

Adler's Bibliotheca Biblica, Part IV. p. 116. Sixteenth Report of the Bible Society, p. 127. Besides the particulars recorded in the preceding sections, there are many interesting circumstances relative to the history of translations and translators, which the limits of this work do not allow tc be detailed. For these, and indeed for every thing relative to the literary history of the Holy Scriptures, we refer the reader to the Rev. Dr. Town. ley's Illustrations of Biblical Literature, London, 1821, in 3 volumes, 8vo. Twenty-fifth Report, p. lxx. lxxi.

10 Twenty-sixth Report, p. 1xxx.

Holy Scriptures, were translated into the same language by Louis another of the Book of Psalms into the Quichua or Peruvian lan Rodriguez, a Spanish Franciscan friar: and the Epistles and Gos-guage, by Dr. Pazos Kanki, in 1830.2 The entire Bible is said tc pels, appointed to be read for the whole year, were translated into have been translated into the Brazilian language by an English the idiom of the Western Indians by Arnold à Basaccio, also a minister, who accompanied the Dutch to Recife, when they acFranciscan friar: but the dates of these latter versions have not quired it from the Portuguese. This version has never been been ascertained. A translation of the Gospel of Saint Luke into printed.3 In 1825 a translation of the New Testament into the the Mexican language, by Dr. Mora, was printed in 1832, and Peruvian language was completed.4

CHAPTER II.

HARMONIES OF THE OLD AND NEW TESTAMENTS.

SECTION I.

NICOLAI ALARDI Bibliotheca Harmonico-Biblica, quæ, præter | So as some whole chapters or pieces be put into other places, yea, Historiam Harmonicam, tradit Notitiam Scriptorum Harmonico- great parts of some books, and some whole books, to be woven into (Torshel's Designe, p. 10.) In the rum cujuscunque ætatis et religionis, tam perpetuorum quam sin- the body of another book." gularium; nec omissis illis, qui vel specialius quoddam argumen-books of the Old Testament to a continued series, the book of prosecution of this undertaking, besides reducing all the historical tum sacrum, vel bina Oracula Spiritus Sancti ab Antilogiarum Psalms, and the sermons of the Prophets, were to be inserted in calumnia vindicarunt. Hamburgi, 1725, 8vo. their proper places, and the writings of Solomon incorporated according to those periods of his reign when they are supposed to have been written; and those parts of the book of Proverbs," which the men of Hezekiah copied out," were to be disposed in the body of the books of Chronicles, towards the end of the reign of Hezekiah, king of Judah. In harmonizing the Gospels, Mr. Torshel proposed to follow the plan then recently adopted in the Latin Har mony, commenced by Chemnitz, continued by Lyser, and finished by Gerhard; and the apostolic epistles were to be distributed in the were written. The writings of St. John were to close the proposed Acts of the Apostles, according to the order of time when they undertaking. The perusal of this modest and well-written tract, several years since, suggested to the writer of these pages the idea of attempting a harmony of the entire Bible, on the completion of the present work. This laborious undertaking, however, has been happily rendered unnecessary by the publication of

HARMONIES OF THE OLD TESTAMENT.

1. A CHRONICLE of the Times and the Order of the Text of the Old Testament, wherein the books, chapters, psalms, stories, prophecies, &c., are reduced into the proper order, and taken up in the proper places, in which the natural method and genuine series of the chronology requireth them to be taken in. With reason given of dislocations, where they come. And many remarkable notes and observations given all along, for the better understanding of the text; the difficulties of the chronicle declared; the differences occurring in the relating of stories reconciled; and exceeding many scruples and obscurities in the Old Testament explained. By John LIGHTFOOT, D.D.

3. The Rev. George Townsend's Arrangement of the Old and New Testament.

lation.

[i.] The Old Testament, arranged in historical and chronologiThis "Chronicle" is to be found in the first volume of Dr. Light- cal order (on the basis of Lightfoot's Chronicle), in such manner, foot's works, published at London, in 1684, in two volumes, folio, and that the books, chapters, psalms, prophecies, &c. may be read as in the second volume of the 8vo. London edition, printed in 1822-one connected history, in the very words of the authorized trans25. Of all the theologians of his time, this celebrated divine (whose opinion was consulted by every scholar of note, both British and Foreign) is supposed to have been the most deeply versed in the knowledge of the Scriptures. "It was his custom, for many years, to note down, as opportunity presented, in the course of his talmudical and rabbinical studies, the order and time of the several passages of Scripture, as they came under his consideration." By pursuing this method he gradually formed the invaluable chronicle, the title of which has just been given, which was first published at London, in 4to., and in the year 1647. In this work, Dr. Lightfoot has briefly stated the summary or substance of the historical parts of the Old Testament, and has indicated the order in which the several chapters, psalms, and prophecies are to be placed. In the margin he has given the years of the world, and of the judges or sovereigns under whose administration the several events took place. Notwithstanding the differences in opinion entertained by the learned concerning the chronology of particular events, the general method of this "Chronicle" has been, and still continues to be, held in the highest estimation by all who are competent duly to appreciate its merits.

2. A Designe about disposing the Bible into an Harmony. Or, an Essay concerning the transposing the order of books and chapters of the Holy Scriptures, for the reducing of all into a continued history.

The

Benefits.
Difficultie.
Helpes.

By Samuel TORSHEL. London, 1747, 4to. This tract was published nearly at the same time with Dr. Lightfoot's Chronicle. It appears from the preface that Mr. Torshel was preceptor of the children of King Charles I. under the earl of Northumberland; and his tract was addressed "To the Right Honourable the Lords and Commons assembled in Parliament;" whom he endeavoured to excite to patronize the undertaking, by the consideration of the glory which had redounded to France by the then recent publication of the Parisian Polyglott, in ten folio volumes. The state, however, paid no regard to this address, and the design which Torshel had ably sketched was never accomplishHe proposed to lay the whole story together in a continued connection, the books or parts of books, and all the severall parcels disposed and placed in their proper order, as the continuance and chronicall method of the Scripture history requires; so that no sentence nor word in the whole Bible be omitted, nor any thing repeated, or any word inserted but what is necessary for transition.

ed.

1 Twenty-ninth Report, p. lxxv.

By the Rev. George TOWNSEND, M.A. London, 1821;
Second Edition, 1826. In two very large volumes, 8vo.
This beautifully printed and carefully executed work (as its title-
page announces) is arranged on the basis of Dr. Lightfoot's Chro-
nicle, above noticed: from which, however, Mr. Townsend has
deviated for the better in one very material respect. According to
Lightfoot's plan, the Old Testament would have been read as one
unbroken history, without any division into chapters, or any of those
breaks, the omission of which causes not a little weariness to the
reader. In order to obviate this difficulty, and also with the view
of making the Scripture narrative more attractive, as well as more
easily remembered, Mr. T. has divided his harmony into eight suit-
able periods, viz. 1. From the creation to the deluge:-2. From the
confusion of tongues to the death of Jacob and the Patriarchs;—
3. From the birth to the death of Moses;-4. From the entrance of
the Israelites into Canaan, under the command of Joshua, to the
death of David ;—5. The reign of Solomon;-6. From the elevation
of Rehoboam to the Babylonish Captivity;-7. The Babylonish Cap-
tivity, seventy years, from B. c. 606 to 536;-8. From the termination
of the Babylonish Captivity to the reformation of worship by Nehe-
the Just, from B. c. 536 to about 300. These eight periods are further
miah, and the completion of the canon of the Old Testament, by Simon
subdivided into chapters and sections, the length of which is neces-
sarily regulated by the subjects therein discussed; and in settling
the chronology and order of some particular events and prophecies,
the arranger has availed himself of the labours of the most eminent
modern biblical critics. A well-written introduction developes his
plan and design, and points out its advantages to various classes of
readers, especially to clergymen, and those who are preparing for
the sacred office, to whom this work is indispensably necessary.
The work is terminated by six Indexes;-the first, containing an
account of the periods, chapters, and sections into which the work
is divided, with the passages of Scripture comprised in each ;-the
second, in columns, enabling the reader to discover in what part of
the arrangement any chapter or verse of the Bible may be found;-
the third and fourth contain tables of the Psalms and Prophecies,
showing in what part of the arrangement, and after what passage
of Scripture, every psalm or prophecy is inserted; and likewise on
what occasion, and at what period, they were probably written,
with the authority for their place in the arrangement; the fifth,
containing the dates of the events according to Dr. Hales's elaborate
System of Chronology; and the sixth, a general index to the notes,
which, though not numerous, are very appropriate, and possess the
rare merit of compressing a great variety of valuable information
2 Twenty-seventh Report, p. lxiii.

Townley's Illustrations, vol. iii. pp. 46-335. note.
Twenty-first Report of the Bible Society, p. lv.