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the east than south. I inquired in vain among the Arabs for the names of those places where the Israelites had sojourned during their progress through the desert; none of them are known to the present inhabitants. The country about Akaba, and to the W. N. W. of it, might, perhaps, furnish some data for the illustration of the Jewish history. I understand that M. Seetzen went in a stright line from Hebron to Akaba, across the desert El Ty; he may perhaps, have collected some interesting information on the subject.*

[From this point, Burckhardt travelled across the western desert to Egypt. Copious extracts relating to this part of his route, have already been given in this work; see Vol. II. p. 780 sq.]

The name of Seetzen is so often mentioned, that a slight notice of his travels may not be unacceptable. He was a native of East Friesland, and studied at Göttingen under Blumenbach. Animated by a strong desire to explore the almost unknown regions of Western Asia, he prepared himself in astronomy etc. under the guidance of Baron Zach, then at Gotha; and, furnished to a considerable extent with instruments and funds by the Duke of Gotha, he arrived at Constantinople in Dec. 1802. In Nov. 1803 he went to Aleppo, where he remained till April 1805, engaged in the necessary preparation for his future journeys. He then repaired to Damascus, where during the summer he made excursions into the Haouran and other regions adjacent. In Jan. 1806 he left Damascus, and travelled through the countries cast of the Jordan. He was the first modern traveller who visited the ruins of Jerrash (Gerasa) and Amman. He extended his journey as far south as Kerek, and then returned over Jerusalem to Acre, where he arrived in May 1806. He again visited Jerusalem; left it March 15, 1807, for Hebron; whence he departed March 27, travelling directly across the desert and mountains El Tyh, to Mount Sinai. He reached Cairo in May, where he remained most of the time for two years, visiting in the mean time different parts of Egypt, etc. In July 1809, he went to Djidda and Mecca, and proceeded in March 1810 to Yemen. The last letter received from him is dated at Mocha in Nov. 1810. Later accounts inform us only, that he died of poison on a journey from Mocha to Sana, in Oct. 1811. As a traveller, his name stands in the foremost rank; but alas! we have not yet received the full fruits of his labours. All the information which has been given to the public respecting his travels, is contained in his letters to Baron Zach, published in the various volumes of the Monatliche Correspondenz. His private journal or

ART. II. INTRODUCTION TO THE PSALMS.

From De Wette's "Commentar ueber die Psalmen." Translated by J. Torrey, Professor of Languages in the University of Vermont.

PRELIMINARY NOTE.

IN presenting to the readers of this work the following elegant translation of De Wette's Introduction to the Psalms, it is proper to subjoin the following extract from a letter of the translator accompanying the manuscript. "It was my original design," he says, "to add a few notes to the translation of De Wette, not with a view of illustrating any of his main topics, but merely to express my dissent from him in those passages where his wild notions on the subject of inspiration come out. Upon further reflection I have abandoned it,-supposing that as a matter of course you will give some account of De Wette; and what it would be proper to say with respect to his dogmatical errors, would find its most appropriate place in such an introduction. A few words would set the matter in its proper light; and every reader might be easily made to understand, that the chief object of the writer is the poetry of the Psalms, and that the great merit of the piece consists in the ability with which that point is handled."

The suggestion here made in respect to an introductory notice of De Wette, it is not the intention of the Editor to comply with, any farther than to state that his theological views are already well known in this country as belonging to the rationalist school; and that therefore we are not to look, in this Introduction, for any thing more than a philological and rhetorical mode

diary, arranged by himself up to April 1809, is still in existence; and must of course contain the results of all his researches, except those connected with Arabia. It was, and probably is still, in the hands of Prof. Kruse, formerly of Halle, now of Dorpat. This gentleman once made preparations to publish it; but was prevented, it is said, by his inability to make out the Arabic words and names, and his unwillingness to employ another person to do this for him. It was stated to the writer by Gesenius, who had examined the manuscripts, that they contain few important general facts, more than have already been given to the public by Seetzen himself in his letters. -ED.

of treating the subjects under consideration. Indeed, the light in which De Wette, Gesenius, and other critics of the same school regard the study and interpretation of the Scriptures, and their mode of handling the sacred volume, are precisely the same as Heyne and Wolf have followed in respect to the poems of Homer, and such as all critics and editors of classic authors daily practise. Their object is simply to arrive at a thorough and familiar acquaintance with the philological sense,—the diction, style, manner, rhythm, imagery, etc. of the sacred writers; leaving out of view entirely the question of any higher inspiration, in which they do not believe. Some appropriate remarks on De Wette in particular, from the pen of Prof. Stuart, may be seen in a former volume of this work; see Vol. I. p. 60, 61. With these limitations, the following article may be recommended to the student of sacred literature, as an able and elegant exhibition of the characteristic features of Hebrew poetry in general, and of the Book of Psalms in particular. Indeed, as a writer of taste and poetical susceptibility, De Wette stands foremost in the ranks of German theologians. Viewed in this light, this essay cannot but prove attractive and useful in a high degree, to those who wish to drink deep of the pure and holy streams of Hebrew poetry at their original fountain.-EDITOR.

INTRODUCTION TO THE PSALMS.

I. Poetical Character and Contents of the Psalms.

The Psalms are lyric poems. This is all that is implied in the name which they bear. Ψαλμός, from ψάλλειν, chordas tangere, fidibus canere, signifies the music of a stringed instrument, the sound of the lyre, then, a song sung to the music of the lyre. This word is used by the Alexandrine translators for the Hebrew, as well as walls for the verb : but these Hebrew words, whatever may be their etymology, have the signification of song accompanied with music. Psalter (yakın(ψαλτήotov), the name, which, in imitation of the Greeks, we give to

*

* Michaelis (ad Lowth. Prael. IV. not. 8) and Gesenius (ad verb.) have justly rendered suspicious the etymology from 2 to prune sc. the vine, whence, in Piel, to speak in rhythmical periods (caesuras), proposed by A. Schultens in Hariri Consess. p. 92, and by Lowth de Poesi sacra Hebraeorum p. 36. ed. Rosenm.

the collection of Psalms, properly denotes a stringed instrument, and the appellation is to be understood in the same manner, as when we give to a collection of lyric poems the title of Lyre.1 The Jews call the Psalms songs of praise, and the collection, also abbreviated, , an appellation which applies to a part only of the Psalms. The term or

, songs, odes, would be more correct.

The

The Psalms are lyric in the proper sense; for with the Hebrews, as in the ancient world generally, song and music were connected, and the titles to most of the Psalms determine their connexion with music, though in a manner which is unintelligible to us. These compositions deserve, moreover, the name of lyric on account of their character as works of taste. essence of lyric poetry is the immediate expression of feeling; and feeling is the sphere to which most of the Psalms belong. Pain, sorrow, fear, hope, joy, confidence, gratitude, submission to God, every thing that moves and elevates the soul, is expressed in these hymns. Most of them are the warm outpourings of the excited, susceptible heart; the fresh offspring of inspiration and elevation of thought; while only a few seem like the colder productions of artificial imitation, and a few others are simply forms of prayer, temple hymns, and collections of proverbs.

The Psalter may with much propriety be called a Lyric Anthology. It contains the lyric productions of different authors belonging to different periods; for the title, " Psalms of David," is adopted only out of respect to the most distinguished portion of them. This anthology, however, contains merely the remnants of the lyric poetry of the Hebrews. The productions of this class were undoubtedly far more numerous, than would seem to have been the case from these remains, and spread through a wider and more diversified field. The Psalter is chiefly composed of religious and devotional hymns; but it cannot be maintained that the lyric poetry of the Hebrews was exclusively devoted to the service of religion and of the public worship. The supposition is sufficiently contradicted by those invaluable examples of another species of lyric poetry, which are preserved in other parts of the Scriptures; such as David's elegy over

1 Thus the title is correctly explained by Euthym. Zigab. Praef. in Psalm. ed. le Moyne p. 172.

2 Augusti (Einleit. ins A. T. § 158) compares it not amiss with the Anthology of the Greeks.

Saul and Jonathan, the Song at the well, Numbers 21: 17, and especially the Song of Solomon; although the last belongs to a somewhat different branch of poetical composition. In the book of Psalms itself, there is one production which possesses an altogether secular character, namely, Ps. 45. Probably we are indebted, for most of the hymns which are extant, to the religious use to which they were consecrated, rather than to any common poetical sympathy; and hence so few secular songs have been preserved from destruction.

In respect to their contents and character, the Psalms may be classified in the following manner.

I. Hymns, in praise of Jehovah. (1) Generally, as God of nature and of man, Ps. 8, 104, 145.—(2) As God of nature and of Israel, Ps. 19, 29, 33, 65, 93, 135, 136, 147, and others.(3) As God of Israel, Ps. 47, 66, 67, 75.—(4) As Saviour and Helper (a) of Israel Ps. 46, 47, 48, 75, 76; (b) of individuals, Ps. 18, 30, 138, and others. This class contains the most sublime thoughts respecting God, nature, the government of the world, etc. and furnishes the sources of many doctrinal ideas.

II. National Psalms, containing allusions to the ancient history of the Israelites, and to the relation of the people to Jehovah, Ps. 78, 105, 106, 114.

III. Psalms of Zion and of the Temple, Ps. 15, 24, 68, 81, 87, 132, 134, 135.

IV. Psalms relating to the King, Ps. 2, 20, 21, 45, 72, 110. V. Psalms, which contain complaints under affliction and the persecution of enemies, and prayers for succour; the most numerous class, comprising more than a third part of the whole collection. These Psalms of complaint are: (1) Personal, relating to the case of an individual, Ps. 7, 22, 55, 56, 109, and others. (2) National, Ps. 44, 74, 79, 80, 137, and others. (3) Personal and national at the same time, Ps. 69, 77, 102. From these divisions proceed still others. (4) General Psalms of complaint, reflections on the wickedness of the world, Ps. 10, 12, 14, 36. (5) Didactic Psalms, respecting the condition of the pious and of the godless, Ps. 37, 49, 73. (6) Psalms of thanksgiving for deliverance from enemies, which also pass over into the first class, Ps. 34, 40, and others.*

* Respecting the Psalms of Complaint, and the order in which they follow each other, see the author's "Beytrag zur Characteristik des Hebraismus in: Studien herausgeg. von Daub und Creuzer." III. B. 2. H. p. 252 sq.

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