worthy to rank with them, or constitute what we call a library.

We have had several remarkable attempts to recompose the Bible; Dr. Geddes's version is aridly literal, and often ludicrous by its vulgarity; as when he translates the Passover as the Skip-over, and introduces Constables among the ancient Israelites; but the following attempts are of a very different kind. Sebastian Castillon-who afterwards changed his name to Castalion, with his accustomed affectation referring to Castalia, the fountain of the Muses-took a very extraordinary liberty with the sacred writings. He fancied he could give the world a more classical version of the Bible, and for this purpose introduced phrases and entire sentences from profane writers into the text of holy writ. His whole style is finically quaint, overloaded with prettinesses, and all the ornaments of false taste. Of the noble simplicity of the Scripture he seems not to have had the remotest conception.

But an attempt by Père Berruyer is more extraordinary; in his Histoire du Peuple de Dieu, he has recomposed the Bible as he would have written a fashionable novel. He conceives that the great legislator of the Hebrews is too barren in his descriptions, too concise in the events he records, nor is he careful to enrich his history by pleasing reflections and interesting conversation-pieces, and hurries on the catastrophes, by which means he omits much entertaining matter; as for instance, in the loves of Joseph and the wife

of Potiphar, Moses is very dry and concise, which, however, our Père Berruyer is not. His histories of Joseph, and of King David, are relishing morsels, and were devoured eagerly in all the boudoirs of Paris. Take a specimen of the style. "Joseph combined with a regularity of features, and a brilliant complexion, an air of the noblest dignity; all which contributed to render him one of the most amiable men in Egypt." At length "she declares her passion, and pressed him to answer her. It never entered her mind that the advances of a woman of her rank could ever be rejected. Joseph at first only replied to all her wishes by his cold embarrassments. She would not yet give him up. In vain he flies from her; she was too passionate to waste even the moments of his astonishment." This good father, however, does ample justice to the gallantry of the Patriarch Jacob.

for Rachel.

He offers to serve Laban seven years Nothing is too much," cries the venerable novelist, "when one really loves ;" and this admirable observation he confirms by the facility with which the obliging Rachel allows Leah for one night to her husband! In this manner the patriarchs are made to speak in the tone of the tenderest lovers; Judith is a Parisian coquette, Holofernes is rude as a German baron; and their dialogues are tedious with all the reciprocal politesse of metaphysical French lovers! Moses in the desert, it was observed, is precisely as pedantic as Père Berruyer addressing his class at the university. One cannot but smile at the following expressions: "By the easy manner in which God per

formed miracles, one might easily perceive they cost no effort." When he has narrated an "Adventure of the Patriarchs," he proceeds, "After such an extraordinary, or curious, or interesting adventure," &c. This good father had caught the language of the beau monde, but with such perfect simplicity that, in employing it on sacred history, he was not aware of the ludicrous he was writing.

A Gothic bishop translated the Scriptures into the Goth language, but omitted the Books of Kings! lest the wars, of which so much is there recorded, should increase their inclination to fighting, already too prevalent. Jortin notices this castrated copy of the Bible in his Remarks on Ecclesiastical History.

As the Bible, in many parts, consists merely of historical transactions, and as too many exhibit a detail of offensive ones, it has often occurred to the fathers of families, as well as to the popes, to prohibit its general reading. Archbishop Tillotson formed a design of purifying the historical parts. Those who have given us a Family Shakspeare, in the same spirit may present us with a Family Bible.

In these attempts to recompose the Bible, the broad vulgar colloquial diction, which has been used by our theological writers, is less tolerable than the quaintness of Castalion and the floridity of Père Berruyer.

The style now noticed long disgraced the writings of our divines; and we see it sometimes still employed by some of a certain stamp. Matthew Henry, whose Commentaries are well known, writes in this manner

on Judges ix.-"We are here told by what acts Abimelech got into the saddle.-None would have dreamed of making such a fellow as he king.-See how he has wheedled them into the choice. He hired into his service the scum and scoundrels of the country. Jotham was really a fine gentleman.-The Sechemites that set Abimelech up, were the first to kick him off. The Sechemites said all the ill they could of him in their table-talk; they drank healths to his confusion.-Well, Gaal's interest in Sechem is soon at an end. Exit Gaal!"

Lancelot Addison, by the vulgar coarseness of his style, forms an admirable contrast with the amenity and grace of his son's Spectators. He tells us, in his voyage to Barbary, that " A rabbin once told him, among other heinous stuff, that he did not expect the felicity of the next world on the account of any merits but his own; whoever kept the law would arrive at the bliss, by coming upon his own legs."

It must be confessed that the rabbin, considering he could not conscientiously have the same creed as Addison, did not deliver any very "heinous stuff,” in believing that other people's merits have nothing to do with our own; and that "we should stand on our own legs!" But this was not " proper words in proper places!"

ORIGIN OF THE MATERIALS OF WRITING.

Ir is curious to observe the various substitutes for paper before its discovery.

Ere the invention of recording events by writing, trees were planted, rude altars were erected, or heaps of stone, to serve as memorials of past events. Hercules probably could not write when he fixed his famous pillars.

The most ancient mode of writing was on bricks, tiles, and oyster-shells, and on tables of stone; afterwards on plates of various materials, on ivory, on barks of trees, on leaves of trees*.

Engraving memorable events on hard substances was giving, as it were, speech to rocks and metals. In the book of Job mention is made of writing on stone, on rocks, and on sheets of lead. On tables of stone Moses received the law written by the finger of God. Hesiod's works were written on leaden tables: lead was used for writing, and rolled up like a cylinder, as Pliny states. Montfaucon notices a very ancient book of eight leaden leaves, which on the back had rings fastened by a small leaden rod to keep them together. They afterwards

*Specimens of most of these modes of writing may be seen at the British Museum. No. 3478, in the Sloanian library, is a Nabob's letter, on a piece of bark, about two yards long, and richly ornamented with gold. No. 3207 is a book of Mexican hieroglyphics, painted on bark. In the same collection are various species, many from the Malabar coast and the East. The latter writings are chiefly on leaves. There are several copies of Bibles written on palm leaves. The ancients, doubtless, wrote on any leaves they found adapted for the purpose. Hence the leaf of a book, alluding to that of a tree, seems to be derived. At the British Museum we have also Babylonian tiles, or broken pots, which the people used, and made their contracts of business on; a custom mentioned in the Scriptures.