To the next question (p. 382) I answer,-No change will enable me to connect a spurious word with any clause of the original text. Writing hypothetically of the motives which might have led to the change, I thought "numbered with saints" might seem better sense than "rewarded with saints"-supposing the perverters such poor scholars as to render "munerari" by so incongruous a word. That aeternâ can ever be "severed from gloriâ" except by some other noun fem. abl. sing. or by P. A., M.A., I have not the slightest apprehension. The whole sentence is so learnedly, so elegantly, so perspicuously, so artistically collocated, that the hand has not been formed, nor the mind informed, that could alter a jot of it without destroying the whole fabric. The rhythm, too, about which I have been so closely pressed, is exquisite-presenting almost an exact parallel to that which the rhetoricians vend with rapturous applause. Patris dictum sapiens temeritas filii comprobavit. Only scan this, beginning on the right, as in extracting a square root, and pointing off the feet: you have a final trochaeus, which the pause converts into a spondaeus, then another trochaeus or choreus; hence the old grammarian of my school-day ac quaintance (name forgotten; "Smith, Mysterie of Rhetorique unvailed,” quoted at your p. 257, c. 2, is a slip) praises it as ending sweetly in a dichoreus." This is preceded by an iambic measure (spond-iamb). So that the two modes contradict each other, saving the "oratio numerosa" from running into verse, (like poor “glōri-ā nămērārī,")* yet both combining to elevate it in the scale of prose. Starting with munĕrāri, let any prosodian test our favourite paragraph, and if he be not delighted as well as surprised at the result, I shall be sorry for him.

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I. 3. When there is any "lack of piety or orthodoxy," in praying that the divine MUNIFICENCE may be displayed in the everlasting glory of the blessed, I shall be found responsible for the lack. I may be wrong, not having studied at an English univer

*Paral. " Ulti mosque Britannos." Cat. xi. 11. Dr. Nichol's "numeremini" makes out a comic iambic.

GENT. MAG. VOL. XXIX.

sity long enough to graduate; but I should rather seek the true intention of munerari in old Turpilius, or some of his successors who spoke the language, than from some person "alike unknowing and unknown," who probably had never seen one classic page,— in no such page could have seen the word he wrote, either in active or passive voice; as the latter he adopted it, and there it stands in black-letter obscurity, and single blessedness. I have not named the abortion: nor shall I have to answer for posting such a pestilential Pelagianism in view of any reader of this paper.

It is unaccountable to me that P. A. should take such an interpreter by the hand. I can scarcely think it is because it occurs no where else as a passive, or because it-not it, but a word like it-occurs once in only one Roman (we don't say classic) author, Suetonius, as a deponent; false, even there, for it had no passive to lay down, as there never was an active voice (as in the case of munerari) from which one could be formed by either ancient or modern writers. This same blackletter Horarium was seen by me several months ago; but, so far from making it famous, I had completely expelled the monster from memory. Now that it has come in my way again, it deserves no mercy; I wish it had fallen into hands more able to do it justice.

As I totally reject "reward" as a meaning of munerari, I shall state some reasons-though some people" may not "think them wise." 1. As aquari means to get "water," lignari "wood," &c. because derived from aqua and lignum; so munerari should mean to get the thing signified by munus, from which it is derived. Now, in the absence of black-letter dog-Latin, we must content ourselves with the scriptural Greek-from which the Latin vulgate is translated; which in the passage quoted from Matt. v. is d@póv, a gift, a present, an offering, &c. 2. To reward is expressed in Latin by remunerari; and there is scarcely a greater difference between two words than between any simple verb and its compound with re: thus, petere never signifies to' repeat, probare to reprobate, generare to regenerate-so far as I have observed. 3. To those who pay 3 S

English, is to make sanctis and gloriâ change places and prepositions too: for "cum sanctis numerari" suggests a much less comfortable consummation than in sanctis; according to the Ciceronian use of "in amicis numeratur" he must himself be a friend who is so reckoned, just as he who was numbered with (Gr. ev) the eleven, became one of the twelve. This is high authority for "in gloriâ," make each of these servants one of the glory! We must have "in sanctis;" for a goat may be numbered cum ovibus, and be a goat still. The Latin translated in the Book of Common Prayer, as the words are generally understood, should have stood thus: Aeterna cum gloria fac [eos] in sanctis tuis numerari. Pure enough, I warrant, but oh! how inferior to the real Simon Pure! yet good enough as the fictitious original to an erroneous translation of a vitiated document. I had almost forgotten a curious factthat the Romish Church, though it has been privy to the corruption of the text, and inverts the clauses, does not venture to sever the verb from its proper regimen, or rather sequel. Thus in the French translation, Heures Nouvelles, &c. Dediées au Roy. Par. 1750. "Faites, s'il vous plaît, qu'ils soient comptez dans la gloire au nombre de vos saints."-Very like a petition to the Pope for canonization!

II. As I feel no great interest in defending my own views or modes of expression, in so far as they do not affect the main position, the complete diversion of the concluding words of the doxology from their original intention, I shall only notice a few points in the rejoinder of P.A. I have said that I was not quite satisfied with the word "praying," but did not find a better at the time. The form appears to me to express a desire that glory may be reflected to the great Source of Being, from all creation, to the Author of every good gift from every rational mind; to the Captain of Salvation from the holy angels and the redeemed from among men, and to the Holy Spirit,-from all these, and particularly from all who are sanctified by his divine influence. What I say of the parenthesis, I find (thanks again to P. A.) confirmed by "Wheatley's Illustrations," with this addition, that the said parenthesis was pointed against

the Arians. What execution it did among the enemy I am not informed; but I cannot dissemble my conviction that, like an unmanageable piece of ordnance, it has distorted and shattered the carriage on which it was mounted. Whoever will compare the concluding words as they stand in the PrayerBook with the same words without "is" and "shall be," will judge for himself, whether he ought to concur in my opinion or not; but will form a more decisive judgment, if to each of these forms of the conclusion he shall prefix the main clause, beginning with glory," leaving out "as it was in the beginning," and ending with "now," &c. and say whether the conclusion has not been dragged out of its right direction by the parenthesis; whereas a parenthesis ought to affect no part of the sentence beyond its own bounds.

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III. My authority for the meaning I give to "sanctis" in the Te Deum is partly internal, because" cum sanctis," not "in sanctis," points out two distinct classes, associated, not incorporated together, whereas the "famuli tui," who are to be the objects of the Divine munificence, will all be sancti, saints in the only true and scriptural sense of the word; partly external, for which see 2 Thess. i. 10, where, as in our hymn, I see both classes again, "all them that believe," equal to "all who are sanctified by faith." Compare verse 7, and Jude 14, Dan. 7, 10, Zech. 14, 5, Mat. 25, 31. The original intention of the whole passage loses nothing in piety or sound doctrine, and gains in elevated and enlarged views, by the way in which I read and under. stand the words: Bestow upon [thy servants] along with thy holy [angels] everlasting glory.

In conclusion, I subjoin a literal translation of the other form as it stands in all copies known to me, MS. or print, merely supplying the universally allowed verb be, Lat. sit; but whether the Greek should express it by the optative, or the imperative, to which the best grammarians addmany prefer the name of precative—I am not in a mood to quarrel with P. A. and so neither take, nor I trust have given, occasion of quarrel or offence. If I have, it must be mortal-in the classic sense: Mortales inimicitias, ami