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, quttianatamunach knowesuonk. 10. Peyaumooutch kukketassootamóonk, kuttenantamóonk ne n nach ohkeit neane kesukqut.

11. Nummeetsuongash asekesukokish assamaiinean yeuyeu kesukod.

12. Kah ahquontamaiinnean nummatcheseongash, neane matcheneukqueagig nutahquontamóunnonog.

13. Ahque sagkompagunaiinnean en qutchhuaonganit, webe pohquohwussinean wutch matchitut. Newutche kutahtaun ketassootamóonk, kah menuhkesuonk, kah sohsumoonk 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. 1

2. The Delaware Indian Version.

Nek Nechenneawachgissitschik Bambilak naga Geschiechauchsit panna Johannessa Elekhangup. Gischitak Ellenechsink 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. 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 authorised 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 :

Necheleneyachgichink aptonagan.

Pennamook! elgiqui penundelukquonk Wetochwink wdaoaltowoagan, wentschi luwilchgussiank Gettanittowit wdamemensemall. Guntschi matta woachgussiwuneen untschi pemhakamixitink, eli pemhakamixit taku wohaq' Patamawossall.

2. Ehoalachgik! juque metschi ktelli wundamemensineen Gettanittowitink, schuknesquo majawii elsijankstch. Schuk ktelli 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. Massachussett Version.

The Psalms and Gospel of Saint John were translated by the exemplary missionary, Mr. Experience Mayhew, into the Indian Massachussett dialect. They were printed at Boston in New England in the year 1709.3

4. Mohawk Version.

The Mohawk language, besides the tribe from whom it takes its name, is intel- · ligible to the Five Nations, to the Tuscarorars, and to the Wyandots or Hurons.

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

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

3 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.

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', 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."

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. 3

6. Esquimaux Version.

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 revision 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. In 1826, the New Testament was completed by printing the Apocalypse; and in 1836-7, the Book of Genesis, the Psalms, and prophecies of Isaiah were printed in this language.+

7. Chippeway Version.

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 was printed at York Town, Upper Canada; and the translators have commenced the Old Testament, in consequence of the American Bible Society having undertaken to complete the New.s

8. Greenlandish Version.

In 1759, the Greenlanders received from the Moravian Brethren a translation of

1 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.

2 Owen's History, vol. i. pp. 126–135.

3 Brown's History of the Propagation of Christianity, vol. ii. p. 630.

4 Owen's History, vol. i. p. 460. vol. ii. p. 299. 359. vol. iii. p. 483.

Sixteenth Report

of the Bible Society, pp. lxxxiii. lxxxiv. Seventeenth Report, p. lxxix. Twenty-second Report, p. lxiv. Twenty-third Report, p. lv. Thirty-second Report, p. lxxx. Thirtythird Report, p. ci.

Twenty-eighth Report, p. lxxxiv. Twenty-ninth Report, p. lxxxv.

their harmony of the four Gospels; in 1799, the whole of the New Testament, and in 1822, a new translation of the entire New Testament in the language of Greenland, was printed at the expense of the British and Foreign Bible Society.

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 were transmitted to the Danish West Indies. 2

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 NegroEnglish; 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.3 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 be not without interest to the reader : —

The Lord's Prayer (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.

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 Gospels for every Sunday in the year. This version was conducted through 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.

1 Crantz's History of Greenland, vol. ii. p. 299.

2 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 to 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. Townley's Illustrations of Biblical Literature, London, 1821, in 3 volumes, 8vo.

3 Twenty-fifth Report, pp. lxx. lxxi.

4 Twenty-sixth Report, p. lxxx.

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 NegroEnglish 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.

It does not appear that the Portuguese ever gave any translation of the Scriptures to the natives of South America who were subjugated by them; and the barbarous cruelties of the Spaniards in 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 Holy Scriptures, were translated into the same language by Louis Rodriguez, a Spanish Franciscan friar: and the Epistles and Gospels, appointed to be read for the whole year, were translated into the idiom of the Western Indians, by Arnold à Basaccio, also a Franciscan friar: but the dates of these latter versions have not been ascertained. A translation of the Gospel of St. Luke into the Mexican language by Dr. Mora, was printed in 18321, and another of the Book of Psalms into the Quichua or Peruvian language, by Dr. Pazos Kanki, in 1830. The entire Bible is said to have been translated into the Brazilian language by an English minister, who accompanied the Dutch to Recife, when they acquired it from the Portuguese. This version has never been printed. In 1825, a translation of the New Testament into the Peruvian language was completed.♦

CHAPTER II.

HARMONIES OF THE OLD AND NEW TESTAMENTS.

NICOLAI ALARDI Bibliotheca Harmonico-Biblica, quæ, præter Historiam Harmonicam, tradit Notitiam Scriptorum Harmonicorum cujuscunque ætatis et religionis, tam perpetuorum quam singularium; nec omissis illis, qui vel specialius quoddam argumentum sacrum, vel bina, Oracula Spiritûs Sancti ab Antilogiarum calumnia vindicarunt. Hamburgi, 1725, 8vo.

SECTION I.

HARMONIES OF THE OLD TESTAMENT.

1. A Chronicle of the Times and the Order of the Texts 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.

This "Chronicle" is to be found in the first volume of Dr. Lightfoot's works, published

1 Twenty-ninth Report, p. lxxv.

• Twenty-seventh Report, p. lxiii.

3 Townley's Illustrations, vol. iii. pp. 46. 355. note.

4 Twenty-first Report of the Bible Society, p. lv.

at London, in 1684, in two volumes folio, and in the second volume of the 8vo. London edition, printed in 1822-25. 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.

{

Benefits.

The Difficultie.
Helpes.

By Samuel TORSHEL. London, 1647. 4to.

It

This tract was published nearly at the same time with Dr. Lightfoot's Chronicle. 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 patronise 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 nover accomplished. He proposed "to lay the whole story together in a continued connexion, 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. So as some whole chapters or pieces be put into other places, yea, great parts of some books, and some whole books, to be woven into the body of another book." (Torshel's Designe, p. 10.) In the prosecution of this undertaking, besides reducing all the historical books of the Old Testament to a continued series, the book of Psalms, and the sermons of the Prophets, were to be inserted in 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 harmonising the Gospels, Mr. Torshel proposed to follow the plan then recently adopted in the Latin Harmony, commenced by Chemnitz, continued by Lyser, and finished by Gerhard; and the apostolic epistles were to be distributed in the Acts of the Apostles, according to the order of time when they were written. The writings of St. John were to close the proposed undertaking. The perusal of this modest and well-written tract, many years since, suggested to the writer of these pages the idea of attempting a harmony of the entire Bible, on the completion of the second edition of the present work in 1821. This laborious undertaking, however, has been happily rendered unnecessary by the publication of

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

[i] The Old Testament, arranged in historical and chronological order, (on the basis of Lightfoot's Chronicle) in such manner, that the books, chapters, psalms, prophecies, &c. may be read as one connected history, in the very words of the authorised translation. 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 Chronicle, 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 VOL. II. APP. (1)