arisen in Europe, that give disquietude to the British wellwisher to its peace and its balance: among these, the present situation of Greece and of the Ottoman power undoubtedly rank; and, though they may not be the most pressing, they are certainly not the least considerable objects of attention.

ART. X. Dogmatis de resurrectione corporum mortuorum origo, &c. i. e. An historical and philological Inquiry into the Origin of the Doctrine of the Resurrection of the Body, and whether it be asserted in the Book of Job. By J. HALLENBERG. 12mo. pp. 45. Stockholm. 1798.

IN

the LXX we find a singular translation, or rather gloss, of the Hebrew words which occur in the passage of Job (chap. xix. ver. 25, 26, 27.), that is the subject of the disquisition before us. They rendered it, diwaós ési ò eundem pes v but the Vulgate translated it, Redemptor meus vivit, and it was followed by all the modern common versions; while Christian interpreters have generally considered the whole passage as declarative of Job's belief of the Resurrection of the body, through the Great Redeemer of the world, who is here foretold. To such an interpretation, many insuperable objections may be made. If the passage be thus understood, it will prove too much; for it will assert the knowlege of the Resurrection of the body to be as complete many ages previously to the Christian Revelation, as it was subsequently to the period when Life and Immortality (apapoiav) were brought to light. If this passage also be considered as having any reference to the Resurrection, is it not singular that it should not be quoted by our Saviour in his controversy with the Sadducees; and that he should be obliged to cite a passage by which his hearers would understand that the doctrine of a Future State was rather to be inferred from the writings of the Old Testament, than clearly revealed in them? Aware of these difficulties, judicious critics have abandoned the common versions, together with the popular comments, and have translated and explained the words in a manner which is more applicable to the case and probable sentiments of the speaker.

M. HALLENBERG is to be ranked among the latter description of writers; and he proves that no such doctrine as the modern Swedish, German, and we may add English, versions express, existed at the remote period at which the book of Job was composed. So far are the words of Job from declaring the Resurrection of the body, that, according to this writer, they assert the reverse-sensum longe alium verba fobi fundunt. In proof of this position, he offers a translation which, he professes, closely

Kk3

closely follows the Hebrew text, (ad textum Hebræum pressè reddita,) accompanied by critical notes. We shall extract a part of the translation in Latin, deeming it unnecessary to add the Swedish and German versions:

25. Novi nempe ego vindicem meum vivere, et superstitem esse, qui super pulverem surget.

26. Post discessum meum percutientur (inimici mei) propter hoc: at ego extra carnem meam (absque vel disjunctus a corpore meo) videbo Deum. 27. Eum videbo coram me; oculi mei spectabunt eum, cumque nec

aversatum.'

In the notes, which are subjoined in justification of this version, M. HALLENBERG observes on the latter part of the 25th verse, that it was the custom with the Hebrew poets to repeat in the latter hemistich the same thought which prevailed in the former, with only a variation of words. This is what Dr, Lowth the late Bishop of London, in his Preliminary Discourse to his New Version of Isaiah, terms Parallelism; of which there are many instances in the poetic books of Scripture. There can be no doubt that this is the case in the verse before us! but, if the dramatic nature of the book of Job be considered, and regard be had to its denouement, it may admit of debate whether this and subsequent verses have not a reference to Job's deliverance from the pressure of his afflictions; particuJarly from the shocking disease which then corrupted and consumed his flesh; and to his triumph over all his enemies even in this life. It is to be remarked also, that M. HALLENBERG'S comments attribute to Job, doctrines concerning a future state which it is by no means certain that he possessed. The moral of the book of Job is, that righteousness leads to temporal prosperity. When God speaks from the whirlwind, he does it to declare his approbation of Job; he does not, however, speak of rewards expressive of this approbation to be conferred in a future life but he distinguished his servant Job by crowning his suffering virtue with greater wealth and worldly happiness than he ever before experienced. The present writer considers Job as having cherished the same opinions concerning the soul which Pythagoras is said to have maintained: but we think that this is a conjecture for which there is very little if any evidence. Because some of the Jews in later times admitted a kind of metempsychosis, and believed that the same soul which animated the body of Adam passed into that of David, and would ultimately exist in that of the Messiah, it by no means follows that this was a sentiment prevalent in the country and era of Job. Without attempting to prove or disprove this position, it is sufficient to remark, that a reference to the rewards and punishments of a future life is inconsistent with the design of

:

the

the book of Job; which, whether it relates to an individual, or typifies the Jewish people, (as some have supposed,) terminates the history of suffering virtue with a mere sublunary triumph. The translation of the Swedish Dr. Tingstadius, quoted in this tract, will be thought to come nearer the truth:

25. Ego novi liberatorem meum vivere, et ille tandem potentiam suam in pulverem exercelit.

26. Alia hæc cutis mea erit, quæ jam sauciata est, et cum hoc corpore meo videbo Deum. Mihi clementem Illum videbo.

27. Oculi mei Illum spectabunt, nec erit mihi peregrinus.'

Taking the latter clause of verse 25. "ille tandem potentiam suam in pulverem exercebit," to refer not to a belief in the reorganization of a dead body crumbled to dust, but merely to express a confidence that the Divine power would be exerted to raise the speaker from a state of humiliation in the dust, such as that of Job was when he sat on the dunghill; all is natural, agreeing with the character of Job, and declarative of the principle which the whole composition was designed to inculcate.

"I know that my Deliverer liveth, and that his mighty arm will be displayed in raising me from the abject and pitiable state in which you now see me; so that my skin, which is now full of sores and ulcers, shall be healed; and I shall rejoice with a sound body in the goodness of God. His displeasure will pass away, and I shall yet triumph and be happy."

Seeing God is an Hebraism expressive of a state of perfect enjoyment or felicity, and the conclusion of Job's life is represented as such.

As to the origin of the doctrine of the resurrection of the body, it is a point not easy to ascertain. M. HALLENBERG asserts that it did not exist among the Egyptians: (corpora unquam esse resurrectura haudquaquam Egyptii credidere :) but do not the mummies contradict this assertion; and convey an idea that, at the time when this mode of sepulture was in practice, a notion prevailed that at some future period these bodies, so carefully preserved and deposited, would be re-animated? Yet it does not appear from the most antient writings, that the doctrine of a resurrection was originally associated with that of the immortality of the soul. By the Rabbinical Jews, both however were professed; and with them it gave rise to strange whims and fancies. In the New Testament, the doctrine of a resurrection is clearly expressed and established; and it is held forth not as an encouragement to idle conjectures concerning the state of the dead, but as a stimulus to the most active piety and virtue.

ART. XI. Les Lois de la Nature dévoilées, &c. i. e. The Laws of Nature unveiled; or an Explanation of the simple, constant, and general Laws, established by the Creator to give Motion and Life; from the Instant at which, after the Creation, he kindled the Fire of the Sun, and separated Light from Darkness. With Plates. By J. M. HUET, Priest, and Doctor in Medicine. 8vc. pp. 500. Ios. 6d. Boards. Sold by Dulau, and De Boffe, London; and also by the Author, No. 7, Lombard street. 1800.

Α
FTER the discovery of the law of gravitation, Newton is known
to have amused himself in some speculations concerning its
cause, and to have inquired whether it might not be found in the
vibrations of a subtle pervading æther. Where Newton failed,
the present author thinks he has succeeded; and by the aid of
the modern discoveries in chemistry, he imagines that he has
added a supplement to the immortal work of the Principia.
M. HUET, according to his own representation, is the hiero-
phant destined to unfold the sublime mysteries of nature, which
were concealed not only from the profane vulgar, but from the
piercing eye of Newton; and if the reader's conviction, astonish-
ment, and pleasure, be equal to the hopes of the author, he de-
serves the praise lavished on Epicurus;

His tibi me rebus quadam divina voluptas
Percipit, atque horror, quod sic natura tuả vi
Tam manifesta patet ex omni parte retecta."

The principle which M. HUET announces is of unbounded operation it pervades nature from the limits of the universe: from the Georgium Sidus, the Thuló of the solar system, it descends to the earth, and operates about us and within us. It is the same principle which whirls the planets round the sun and turns them on their axes, which secures to the trade winds their constancy; and which regulates the circulation of the blood:-" agitat molem, et magno se corpore miscet."

As combustion operates by means of the decomposition of oxygen gas, the author considers each sun of a system, like our fires, as absorbing, by means of the combustible parts of its inflamed surface, portions of this oxygen gas, which combine with the inflammable air of its surface. By these means, says. the author, I shall consider each sun as plunged into an air perfectly elastic, the parts of which mutually repel each other; and as opening, by means of its fire, a passage on all the points q its surface, to those parts of the air with which it is in contact: but moreover, I shall consider these same parts surrounding it,

which are pressed on all sides, by the parts which succeed, on all the points of its surface,-as opening de proche en proche, to a greater or less distance in proportion to the quantity of oxygen 3 absorbed

absorbed for the maintenance of the sun's fire, a passage to all the parts which follow them in order.'

The author then proceeds to explain (not in a very perspi cuous manner) how currents are formed by the air rushing towards the sun to supply it with fuel: whence are produced centripetal and concentric forces, which cause a great variety of effects. Indeed, in the hands of its author, the principle is of very wonderful efficacy; and timid philosophy fears to be subjected to its power.

In several parts of his work, M. HUET speaks with reverence of Newton, yet he treats the principle of attraction rather slightingly in fact he denies its existence: how can gravity (says he) consist with the ascent of balloons, with the operation of a cleaver or sucker*, with the ascent of vapour, and with the motion of clouds? These phænomena clearly shew that attraction is a matter of pure imagination.'-The ascent of vapour is certainly unlike a body gravitating: but we were astonished to find M. HUET proceeding in his daring heresies, and proving the attrac tion of mountains to be an argument against the principle of gra-`

vitation.

The doctrines of this author are new, and likely to be revolting, to the partisans of the theory of attraction. We think, therefore, that he very properly requests his readers to divest themselves of prejudice, and to read his work with coolness and patience. It would also have been an act of great prudence and policy, if he had warned his readers not to be deluded by that unfair prophetic caution, which Newton, foreseeing the enemies to his system whom future times were likely to produce, insidiously inserted in his Principia; "Certe, contra experimentorum tenorem, somnia temere confingenda non sunt," &c.

ART. XII. Lettres Historiques et Critiques sur l'Italie, &c. i. e. Historical and Critical Letters concerning Italy. By CHARLES DE BROSSES, First President of the Parliament of Dijon, and Member of the Royal Academy of Inscriptions and Belles Lettres of Paris. With Notes relative to the present Situation of Italy, and an accurate List of the Pictures and Monuments brought to Paris from Milan, Rome, Venice, &c. 3 Vols. 8vo. Paris. 1799. 'HE satisfaction which we have derived from a perusal of these letters has been considerably diminished by their want of dates: no year is mentioned in them; nor is there

THE

This philosophical instrument is a round piece of leather fastened in the middle to a string; with which, when wetted, boys amuse themselves in lifting up stones.

a pos