Mr. Gilchrist on Etymology: principle and fair rule of etymologizing, that even the Gothic and Saxon are composed chiefly, at least, of Latin and Greek words. The following translation of the twenty-third Psalm is from the Psalter of Richard Rolle, hermit of Hampole as given by the biographer and editor of Wickliff, from a MS. in the British Museum. Will any of your readers who can conveniently consult the MS. have the goodness to transmit a few extracts from it to the Monthly Repository? "Our Lord gouverneth me and nothyng to me shal wante: stede of pasture thar he me sette. In the water of the hetyng forth he me brought: my soule he turnyde. He ladde me on the stretis of rygtwisnesse: for his name. For win gif I hadde goo in myddil of the shadewe of deeth: I shal not dreede yueles for thou art with me. Thi geerde and thi staf: thei have comfourted ine. Thou hast greythid in my syght a bord: agens hem that angryn me. Thou fattide myn herred in oyle: and my chalys drunkenyng what is cleer. And thi mercy shal folewe me: in alle the dayes of my lyf. And that I wone in the hous of of oure Lord in the lengthe of daves." What are commonly called pronouns, conjunctions, &c. with adjective and verbal affixes and prefixes, &c. have been already explained or attempted in Philosophic Etymology: I shall here attempt a few of the radicals of the above quotation. Lord is a contraction, hleford, (Saxon) the same as calif or khalif with the affix ord; the same word appears softened and contracted into caput, captain, chief, chieftain, &c. govern, guberno, super, huper or hyper, (Greek) sovereign, cover, over, &c. will be perceived to have the same origin. Have ghe mynde of ghoure Sovereyns that have spoken to ghou the word of God." Heb. xiii. 7. Wickliff's translation. Stede is employed by our old writers where we would employ place; and it has still the same application in the compound word instead: stead, steady, study, studes, stand, seem to be essentially the same word: steading is in the North a building, and we have in English home-stead; stepfather, stepmother, &c. are properly as they are still spelt in Danish steadfather, 714 steadmother, that is a person in the stead, standing or place of father, mother, &c. Sette, sit, sedo, sedeo, &c. are merely softened forms of cado: cadens sol and setting sun are identical: west is resolvable into ge-set, the quarter in which the sun sets; hetyng in the above translation is evidently a different form of cadens. A fundamental rule of etymologizing is, that the more easy forms of a word to the organs of speech are to be resolved into that form which is most difficult, not vice versa. Strelis (paths in our translation) and stride, strut, striddle, tread, trudge, tramp, trip, stair, step, &c. seem.all resolable ints grad-ior; ced-o, cess-us, I also take to be a contraction of grad-ior, gress-us. A mile is in the Durham book, mile stræden, thousand steppan, that is a thousand strides or steps; answering to mille passus in Latin, or thousand paces. It would seem to some perhaps straining etymology to resolve pace, pass, foot, pes, ped-is pous, pod-is (Greek) ced-o, grad-ior, &c. into one common origin. I am not yet certain whether street as well as stratum, &c. have the same connection and origin; I would only remark here (what is suggested by association of ideas) that both walk and kick are resolvable into calc-o, and that heel is a contraction of cal сапсит. To etymologize on every word of the foregoing quotation would make too long an article; -1 shall therefore confine myself to a few words evidently connected with Latin, though common readers would not think so. Mercy is a striking instance of contraction, being resolvable into misericordia or misèrèsco: folewe (follow) is the same as fellow, and is resolvable into colligo (which is also collect, connect, &c.) Richard Rollo has spelt the word more nearly to the primitive form in his preface. "In the translacione I felogh the letter als meikle as I may, and thor I fyne no proper Ynglys I felogh the wit of the wordis. In the expowning I felogh holi doctors." Chaucer writes it felow. "At last ne drede ne might overcame tho muses that thei ne werren fellowes and feloweden my waic." Day, dies, &c. are evidently the same word, which properly signifies light, but my limits are too narrow here to go into its origin and many forms and applications. Dawn is a different spelling for daying; which is contracted into dew, which is properly an adjective put elliptically; for if the ellipsis be filled up, it is dew drops, or dawn drops, or wetness, &c. Wone (which is still used in some parts of Scotland), is resolvable into maneo, as dwell, which we now employ instead of wone, is to be resolved into colo. The etymological student must have observed that the Latin guttural c or k frequently softens into e soft, ch, s, t, d, &c. when it passes into the modern dialects: car-us (cher French) becomes dear; colo becomes Lady Hartford in London, describing the debut of a celebrated lady since "come to her grave in a full age.” "1 inclose you some verses by Mrs. Carter who gave them to me. She was here the other morning, and surprised me with her morose looks and conversation. The former resemble those of Hebe, the latter has a tendency to a little pedantry however she has certainly real and extensive learning." I am, your's, SIR, as well as dwell, till, &c., wo becomes PRESU wont to resort) is wone with a usual affix. Hous is merely a slight variety of casa, which primarily and properly means what covers or protects: thus case, casket, chest, cask, casque, &c. which have all probably originated in claus-us, a, um, close, or closed, &c. garda is employed for house in Codex Argentum: castle or castel, castrum, &c. are radically the same word. One of the most rational explanations in Johnson's Dictionary is that given to castle, namely a house fortified." SIR. IN JAMES GILCHRIST. N the third volume of the Correspondence between the Countesses of Hartford and Pomfret, published in 4806, met with the following singularity of a convent at Rome with scarcely any thing of conventual restraint, and this so long ago as in 1741, when papal power was something very different from what it is at present. Lady Pomfret thus describes to her friend" a comvent called the Sette Dolori." They receive all their friends' visits, both men and women, in parlours without grates. They go abroad with their near relations; and they make no vow, but that of obedience to their superior. They are all people of quality and live in good esteem. Should the nuns wish to marry, they are under no obligation not to do so, though the incident has never yet happened." Lady P. "found here the fewest nuns she ever saw in such a place." In the same volume is a Letter from SELECTOR. Jewish Creed. Norwich. RESUMING that the creed of our Unitarian Jewish brethren may be admissible in an Unitarian Christian Miscellany, I have transcribed it from the Prayer-book in use amongst the descendants of Abraham. 1. I believe, with a firm and perfect faith, that God is the Creator of all things; that he doth guide and support all creatures, that he alone has made every thing; and that he still acts and will act during the whole eternity. 2. I believe, with a firm and perfect faith, that God is one, there is no Unity like his; he alone hath been, is, and shall be eternally, our God. 3. I believe, with a firm and perfect faith, that God is not corporeal, he cannot have any material proportion, and no corporeal essence can be compared with him. 4. I believe, with a firm and perfect faith, that God is the beginning and the end of all things. 5. I believe, with a firm and perfect faith, that God alone ought to be worshipped, and none but him ought to be adored. 1- 6. I believe, with a firm and perfect faith, whatever hath been taught by the prophets is true. 7. I believe, with a firm and perfect faith, the doctrine and prophecy of Moses is true. He is the father and head of all the doctors that lived before or since, or shall live after him. 8. I believe, with a firm and perfect faith, the law that we have is the same as was given by Moses. 9. I believe, with a firm and perfect faith, that this law shall never be 'altered, and God will give no other. 10. believe, with a firm and Dr. Astruc a Physician and Theological Writer. perfect faith, that God knoweth all the thoughts and actions of men. 11. I believe, with a firm and perfect faith, that God will reward the works of all those who perform his commandments, and punish those who trangress his laws. 12. I believe, with a firm and perfect faith, that the Messiah is to come; although he tarrieth, I will wait and expect daily his coming. 13. I believe, with a firm and perfect faith, the resurrection of the dead shall happen when God shall think fit. Blessed and glorified eternally be the name of the Creator. ¡Amen. I hope some liberal-minded and learned son of Israel will favour us through the medium of your Repository, with a brief historical account of the compilation of this creed and the prayers in use amongst the worshippers of Jehovah in the Synagogue at this day. It is I think more than probable that the writer of the Athanasian Creed had never been a Jew, for in such creeds as the above there is perspicuity and no tincture of illiberality. Notwithstanding all that the enemies of Athanasius have advanced against him, historical evidence acquits him of having written the creed which is -passed on the world under his name. If the writer had drunk deep of the -streams of Polytheism, and acquired a smattering of the learning of the schools, it is not difficult to account for the singularity of the composition. Some persons on the supposition that the author is unknown, have considered it as a jeu d'esprit to shew what consequences were fairly deducible from the doctrines of the Trinity. Not however to treat lightly what is considered by some Christians as solemnly religious, I apprehend there can be neither levity nor heresy in according with Archbishop Tillotson, who did not hesitate to say, "I wish we were well rid of it." 713 servations on Man attracted so much attention out of his own country as to have been translated into French, not long after its first publication in 1749. I lately met with an account of an eminent French physician, who had also pursued his inquiries beyond his own profession. This was Dr. Astruc, who died at Paris in 1766, aged 83. In Letters concerning the Present State of the French Nation," 1769, p. 230, ist a list of his numerous publications, nearly all medical except the following, of which perhaps some of your readers may be able to give an account. Conjectures sur les mémoires originaux dont il paroit que Moyse s'est servé pour composer le livre de la Genese, 12mo. 1753. Conjectures concerning the original records from which Moses appears to have compiled the Book of Genesis. Dissertation sur Pimmatérialité, l'im-mortalité, et la liberté de l'ame, 12mo. 1756. Dissertation on the immateriality, the immortality and the freedom of the soul. Whatever opinions Dr. Astruc maintained, they do not appear to have brought into question his faith in revelation, though he could scarcely have held the common notion of inspiration in connection with the first of these publications. In the Nov. Dict. Histor. Par. 1772; (I 238,) both works are mentioned, and the author is immediately commended as displaying l'ardeur et le zèle d'un medecin, ami de l'humanité et d'un philosophe Chretien The ardent zeal of a physician, the friend of humanity and of a philosophic Christian. In the Letters which I have quoted, there is also a list of the numerousworks of Calmet. Among them I observe Dissertation sur les apparitions des esprits, 12mo. 1746, and Dissertation sur les vampires ou revenans de Hongrie. 12mo. 2 vols. 1749. It would be a gratification to curiosity to know how a learned father of the Romish Church had treated those subjects at so late a period as the middle of the last century. From a note to one of Lord Byron's poems it appears that Hungary is famous for spectral cre dulity and especially for a belief in vampires. OTIOSUS. SIR, A Clapton, Dec. 1, 1816. SIR, Chichester, Dec. 9, 1816. LLOW me a few words more LETTER appeared in the Re respecting Dr. Bekker, that his A pository for October, [p. 621) case may be left as correctly stated as possible in your present volume. There are several general biographies under the same title of Dictionaire Historique, &c. published at different places in France. That consulted by Mr. Flower, (p. 654,) for his account of Bekker, appears to describe" the ecclesiastical synod," by which he was "deprived of his functions," as having " continued his salary as minister." This lenity the Dictionaire which I quoted (p. 656,) as well as the Biographical Dictionary, expressly ascribes to "the magistrates of Amsterdam." The words are les magistrats lui en conserverent la pension, and I am sure no one will be more disposed than Mr. Flower to allow the -importance of the distinction. From a passage in a letter of Locke to Limborch subsequent to that I quoted, and which I then overlooked, it appears that he was not a little interested in the fate of Bekker. Mr. Locke thus inquires in his letter of 29 Feb. 1692. Quid tandem devenit paradoxorum ille de angelis auctor scire cupio, si evasit mirum est, quanquam eo res inclinare videbatur quo tempore scripsisti, favente etiam Amstelodamensium prædicatorum desidia, vix tamen veniam er datam credo. Hujus modi orthodoxia propugnatores non solent errantibus ignoscere.† There can be no doubt that among the ministers of Amsterdam Le Clerc and Limborch, at least, would have skreened Bekker if they had not the courage to share his lot; but these, as remonstrants, had little influence, if indeed they could belong to the synod, which is scarcely probable. R. P. S. In the note p. 656, the . second line should have been printed "there never was really a possessed or a sorcerer." I wish to know what is at last to become of the author of the paradoxes con* ́cerning angels. It will be wonderful if he escape, although things looked that way when you wrote; for however favourable to him may be the dilatory proceed-. ings of the preachers at Amsterdam, he will scarcely be acquitted. These champions of orthodoxy are not accustomed thus to excuse the erroneous. from Mr. C. Saint, calling on Mr. B. Travers, or some of his friends, for the publication of a statement of the suns collected for the Southampton Chapel. It is surprising that Mr. Saint's respect for the feelings of an afflicted family should not have led him to the more delicate mode of a private application. He well knows that Mr. Travers is incapacitated, by a heavy affliction, for making any reply to his inquiries. He, and every one acquainted with that gentleman, must also know that he was by no means cold or backward in expressing his gratitude to those who by exertions or contributions seconded his own strenuous and well meant efforts to introduce Unitarianism at Southampton. Illness alone frustrated his intention of making in the course of this year such exertions as would have freed the chapel from its incumbrances; after which it was his design to publish in the Repository a complete statement with his aeknowledgments to the donors. He had drawn up a list for this purpose, which will be forwarded for your insertion. Had Providence seen fit to preserve his health and powers, it is not improbable that the ability and perseverance with which he was conducting the cause at Southampton would have been attended with a suecess that would have satisfied all the contributors and been the most eloquent thanks for their liberality, W. J. FOX. List of Collections and Subscriptions for the Chapel at Southampton, from a paper drawn up by Mr. Travers, dated July 15, 1816, and inscribed To be inserted in the Repository." BY. B. TRAVERs. Southampton London Plymouth and Exeter Carried up 463 14 Sheffield Newchurch, Rossendale.-Unitarian Baptists, York. Brought up 0 0 0 0 10 0 5 0 Sherborne. 5 0 Romsey.. 4 0 Yeovil 4 1 Dorchester 715 463 14 6 to settle down into their present convictions. These letters will form a pamphlet of considerable size, and may consist probably of about sixty thickly printed octavo pages. I am unable definitively to fix the price, but I hope it may be afforded for about ninepence to subscribers. Profit is not an object in its publication, but indemnity from loss is desirable. It is proo posed therefore to publish very few more copies than are previously subscribed for. With this view I address myself more particularly to the secretaries and committee-members of our tract societies, and should be glad to receive orders from them for as many copies as their local exigencies may require, on or before the first of February, 1817; as on that day the o pamphlet will be put to press, and the number of copies will be determined by the previous orders. 1 1 0 0 6 0 0 33 10 0 5 1 5 10 625478 0 0 0 0 0 579 12 0 6 This pamphlet it is presumed will be peculiarly well adapted to promote the leading object of the tract societies, viz. to disseminate amongst the lower classes of society, and in a form level to the humblest capacity, plain statements of the Unitarian doctrine and Scriptural arguments in its support.> Doubtless there are at this moment many knots of inquirers, many small bodies of Christians, connected or scarcely connected with other religious denominations, who are dissatisfied of an present profession, Proposed Publication of an Account of OME of your readers may remem Unitarian church at Rossendale, in Lancashire, Mon. Repos. X. 313, 1 expressed a hope that the brevity and deficiences of that account would be supplied by an enlarged narrative from the pen of Mr. John Ashworth, the resident minister at Newchurch, and I engaged that such detailed narrative should somehow or other be laid before the Unitarian public. That hope has been realized, and that pledge I am about to redeem. Mr. Ashworth has drawn up a series of letters to a friend containing a particular account of the rise, progress and present state of the religious societies with which he is connected, and more especially of the manner and order in which the doctrines of reputed orthodoxy came into discussion and were relinquished by them; and has stated minutely the arguments from Scripture and from common sense which led them to relinquish their former sentiments and do not clearly see the way out of their Your's, &c. JOHN THOMSON. All orders may be sent, post paid, to Dr. Thomson, Halifax, on or before the 1st of February, 1817. SIR, |