A SCHOLAR OF A PAST GENERATION
A BRIEF MEMOIR
OF
SAMUEL LEE, D.D.
Professor of Arabic, and afterwards Regius Professor
of Hebrew in the
Canon of
BY
HIS DAUGHTER, Anna Mary Lee
"Verbum Dei Lux Mea"
SEELEY AND CO. LIMITED /
"I was fully aware of the difference in our views on Prophecy. You, I know, are a Preterist"
Faber to Lee
PREFACE
SHORTLY after the death of Professor S. Lee, over forty years ago, a suggestion was made that some record of his remarkable talents and career, in a more extensive and lasting form than mere newspaper articles could supply, should be given to the public. He had, however, left no diaries or memoranda, nor yet copies of his large literary correspondence, and the idea was abandoned. A year or two ago I was passing through
With the lapse of time all those who were, strictly speaking, his contemporaries, have passed away, and thus many facts and impressions which might have illustrated this sketch are now lost to us. It will appear from the above that this short and imperfect record is, in the main, an autobiography.
Amongst my father's works, noticed particularly in this memoir, I have made no mention of the Lexicon (Hebrew, Chaldee and English) which was perhaps one of the most esteemed and useful of them all.
The chapter on the 'Travels of Ibn Batuta,' although one of his earlier translations, has been placed near the end, partly because it might prove of less interest to the general reader, partly because the list of authorities quoted would have interfered with the course of the narrative. The following letter may fitly close this Preface:--
Letter from Canon NORGATE
'FOXLEY PARSONAGE,
'
'DEAR Miss LEE,--I heartily wish I could be of more service to you in your contemplated enterprise than your letter seems to intimate, as I had a great respect for your worthy father, though by no means intimately acquainted with him, and 'tis sixty years since! I, had two Cambridge acquaintances who passed under your father's hands who could have borne far higher estimony to his capability and value as at teacher than myself--Arthur Dawson of Christ's College, and Edward Harold Browne of Emmanuel (afterwards Bishop of Winchester), both of whom became Hebrew Scholars of the University of Cambridge. But though a mere sciolist in that language myself, I had learned to appreciate and honour what was perhaps not so generally known by the public at large as by his contemporaries at College--the remarkable manner in which, from his earliest days, he had persisted, in spite of most adverse circumstances, in the acquisition of knowledge of the most valuable description--that of the original language of the Old Testament Scriptures, and of other cognate tongues bearing upon its elucidation --and in imparting that knowledge to others. But this is not all of which I have a vivid recollection ; for added to it was the faithfulness with which he adhered to "the truth as it is in Jesus," never, by the grace of God, having been led away by those "will-o'-the-wisps" by which many allowed themselves to be distracted, some even in those early days of heresy, and (alas!) many more later.
'Your father was fortunate in his surroundings. I refer to the atmosphere and companionship that he enjoyed when at Queen's College. I myself, as a much younger man, feel very thankful for the helps that I have been privileged to have in the acquaintance of such men as Farish Tacy, Francis Cunningham and others, long gone to their rest and reward. They formed a galaxy of holy and simple-minded men, though varying much in their respective talents and the application of them ; and it is a great pleasure to me, though I fear of little value to you, to bear my humble testimony to your father's worth. I think I see his portly frame now after the lapse of more than sixty years, and I trust that there is in reserve for all who "hold the truth," a happy recognition as well as re-union in the everlasting mansions!--I remain, yours sincerely,--
LOUIS A. NORGATE.'
A. M. LEE.
April 1896.
CONTENTS
CHAP. | PAGE |
I. EARLY EFFORTS | 1 |
II. STUDENT--PROFESSOR--DIVINE | 10 |
III. HEBREW GRAMMAR | 29 |
IV. TRANSLATION OF JOB | 48 |
V. WORK ON MOHAMMEDAN CONTROVERSY | 59 |
VI. BIOGRAPHICAL, AND LETTERS, 1840 | 66 |
VII. LETTERS, 1841-42 | 76 |
VIII. 'THEOPHANIA ' OF EUSEBIUS . | 98 |
IX. LETTERS, 1843 | 109 |
X. FIRST LETTER TO DR PUSEY, ETC., 1843-44 | 134 |
XI. LETTERS TO ARCHDEACON THORP, ETC., 1845 | 153 |
XII. LETTERS, 1846-48 | 177 |
XIII. WORK ON PROPHECY | 190 |
XIV. LETTERS, 1850-53 | 203 |
XV. HOME LIFE | 219 |
XVI. 'TRAVELS OF IBN BATUTA' . | 228 |
XVII. LETTER FROM THE SECRETARY OF THE | 246 |
LIST OF ILLUSTRATIONS
| PAGE |
PORTRAIT OF PROFESSOR LEE | Frontispiece |
8 | |
ROOMS IN | 24 |
LOCKING MANOR | 67 |
68 | |
84 | |
FACSIMILE PAGE OF SYRIAC MS. | 107 |
BARLEY RECTORY | 220 |
PORTRAIT IN LATER LIFE | 224 |
A Scholar of a Past Generation
EARLY EFFORTS
'The autobiographical passages in the writings of eminent men are those which are always seized on with avidity.'--H. REED.
SAMUEL LEE was born May 14th, 1783, He was the youngest of a family of six brothers and five sisters living at Longnor, about eight miles from
Mr SAMUEL LEE to JONATHAN SCOTT, Esq.
'SIR,-- In conformity to your request I now proceed to give you a detail of my pursuits in languages, with some circumstances connected therewith. The first rudiments of learning I received at a charity school at Longnor in the county of Salop, where I was born, which is a village situated on the Hereford Road, about eight miles from Shrewsbury. Here I remained till I attained the age of twelve years, and went through the usual gradations of such institutions without distinguishing myself in any respect; for as punishment is the only alternative generally held out, I, like others, thought it sufficient to avoid it. At the age above mentioned, I was put out apprentice to a carpenter and joiner by Robert Corbett, Esq., in which, I must confess, I underwent hardships seldom acquiesced in by boys of my age; but as my father died when I was very young, and I knew it was not in the power of my mother to provide better for me, as she had |3 two more to support by her own labour, I judged it best to submit. About the age of seventeen I formed a determination to learn the Latin language, to which I was instigated by the following circumstances. I had been in the habit of reading such books as happened to be in the house where I lodged, but, meeting with Latin quotations, found myself unable to comprehend them. Being employed about this time in the building of a Roman Catholic chapel for Sir Edward Smith of Acton-burnel, where I saw many Latin books, and frequently heard that language read, my resolution was confirmed. I immediately bought "Ruddiman's Latin Grammar" at a bookstall, and learnt it by heart throughout. I next purchased "Corderius Colloquies" by Loggon, which I found a very great assistance to me, and afterwards obtained "Entick's Latin Dictionary," also, soon after, "Rega's Testament" and "Clarke's Exercises." There was one circumstance, however, which, as it had some effect on my progress, I shall mention in this place. I one day asked one of the priests, who came frequently to us, to give me some information of which I was then in want, who replied that "charity began at home." This was |4 very mortifying, but it only served as a stimulus to my endeavours ; for, from this time, I resolved, if possible, to excel even him.
There was one circumstance, however, more powerful in opposing me, and that was poverty. I had at that time but six shillings a week to subsist on and to pay the expenses of washing and lodging; out of this, however, I spared something to gratify my desire for learning, which I did, though not without curtailing myself of proper support. My wages were, however, soon after raised one shilling a week, and the next year a shilling more, during which time I read the Latin Bible, "Florus," some of "Cicero's Orations," "Caesar's Commentaries," "Justin," "Sallust," "Virgil," "Horace's Odes" and "Ovid's Epistles." It may be asked how I obtained these books ? I never had all at once, but generally read one and sold it, the price of which, with a little added to it, enabled me to buy another, and this being read, was sold to procure the next. I was now out of my apprenticeship, and determined to learn the Greek. I bought, therefore, a "Westminster Greek Grammar," and soon afterwards procured a Testament, which I found not very difficult with the assistance of "Schrevelius's Lexicon." I |5 bought next "Hunford's Greek Exercises," which I wrote throughout, and then, in pursuance of the advice laid down in the Exercises, read "Xenophon's Cyropoedia," and soon after "Plato's Dialogues," some part of the "Iliad" and "Odyssey" of Homer, "Pythagoras's Golden Verse," with the "Commentary of Hierocles," "Lucian's Dialogues of the Dead," and some of the "Poetae Minores," with the "Antigone of Sophocles." I now thought I might attempt the Hebrew, and accordingly procured "Bythner's Grammar," with his "Lyra Prophetica," and soon after obtained a Psalter, which I read by the help of the "Lyra." I next purchased "Buxtorf's Grammar and Lexicon," with a Hebrew Bible, and now I seemed drawing fast to the summit of my wishes, but was far from being uninterrupted in those pursuits. A frequent inflammation in my eyes, with every possible discouragement from those about me, were certainly powerful opponents; but habit and a fixed determination to proceed had now made study my greatest happiness, and I every day returned to it rather as a source of rest from manual labour, and though I felt many privations in consequence, it amply repaid me in that solitary satisfaction which none but a mind |6 actuated as mine was could feel. But to return. Chance had thrown in my way the "Targum of Oukelos," and I had a Chaldaic grammar in Bythner's "Lyra," with the assistance of which, and of "Schindler's Lexicon," I soon read it. I next proceeded to the Syriac, and read some of "Gutber's Testament," by the help of "Otho's Synopsis" and "Schindler's Lexicon." I had also occasionally looked over the "Samaritan Pentateuch," which differs little from the Hebrew, except in a change in letters. I found no difficulty in reading it in quotations wherever I found it, and with quotations I was obliged to content myself, as books in that language were entirely out of my reach. By this time I had attained my twenty-fifth year, and had got a good chest of tools, worth, I suppose, about £25.
'I was now sent into Worcestershire to superintend, on the part of my master, Mr John Lee, the repairing of a large house belonging to the Revd. Mr Cookes. I began now to think it necessary to relinquish the study of languages, as I perceived, however excellent the acquisition might have appeared to me, it was in my situation entirely useless. I sold my books, and made |7 new resolutions. In fact, I married, considered my calling as my only support, and some promises and insinuations had been made to me which seemed of a favourable nature in my occupation. I was awaked, however, from these views and suggestions by a circumstance which gave a new and distressing appearance to my affairs; a fire broke out in the house we were repairing, in which my tools, and with them all my views and hopes, were consumed. I was now cast on the world without a friend, a shilling, or even the means of subsistence. This, however, would have been but slightly felt by me, had not the partner of my life been immerged in the same afflicting circumstances. There was, however, no alternative, and now I began to think of some new course of life in which my former studies might prove advantageous.
'I thought that of a country schoolmaster would be the most likely to answer my purpose. I therefore applied myself to the study of "
SAMUEL LEE.
'
'April 26, 1813.'
An incident is told of him when an apprentice to his half-brother, Mr J. Lee. The workshops were at a field's distance from the
From a Drawing by P. Browne.
The Dr Jonathan Scott to whom this letter was addressed, the translator of 'The Arabian Nights,' had been secretary to
The obituary notice of my father in the C. M. S. 'Intelligencer' for March 1853 gives such a full and interesting account of his going to
STUDENT--PROFESSOR--DIVINE
'ASTONISHED at Mr Lee's acquisitions, and finding him possessed of almost unexampled facilities for the acquirement of languages, Dr Scott put into his hand some books, through the assistance of which he made himself acquainted with the Arabic, Persian and Hindustani languages.
'The loan of these books, and some instruction in pronunciation, included all that Mr Lee received of external aid ; his own mind furnished every other resource. And such was his progress in these hitherto untrodden paths, that, in the course of a few months, he was not only able to read and translate from any Arabic or Persian manuscript, but to compose in these languages. To his friend and patron, Dr Scott, Mr Lee sent Arabic and Persian translations of several Oriental apologues, taken from Dr Johnson's "Rambler," and |11 also
'From the knowledge which Mr Lee had obtained of the Oriental languages through his acquaintance with Dr Scott, he was introduced into a few private houses, as instructor in Persic and Hindustani to the sons of gentlemen who were expecting appointments either in the civil or military department of the Honourable East India Company's service. This engagement, the superintendence of his own school, and an occasional attendance on two other seminaries as teacher of arithmetic, constituted his employment during his residence at
'But the period was at hand in which, through the ordering of an overruling
It was owing to the efforts of these kind and valued friends that my father was enabled to enter Queen's College,
'QUEEN'S COLLEGE, Jan. 13, 1814.
'I consulted the College to-day concerning the proposed admission of Mr Lee, the
The following notice occurs in the 'Shrewsbury Chronicle,' Jan. 26, 1814:--'Mr Samuel Lee, late of this town, now of Queen's College, Cambridge, was last week examined by Dr Buchanan in the Latin, Greek, Hebrew, Syriac |13 and Hindustani languages, and his skill and proficiency drew forth the applause of every scholar, as well as of his immediate patrons and friends, among whom are many truly learned and illustrious men. Mr Lee is, perhaps, the only person who at either University read in the three latter languages on his entrance as a student.'
He commenced residence soon after this date. His contemporaries well remember the striking simplicity and unassuming manners of their new associate. He diligently pursued the classical and mathematical studies which were prescribed in the College course, and regularly attended the lectures. But his chief attention was still devoted to Oriental languages; and in classics and mathematics he did not obtain the first place, even in the limited competition of the College examinations.
During the first year of his residence at College, Mr Lee translated into Arabic and Persian a small tract, entitled 'The Way of Truth and Life,' of which the Persian edition was, three years afterwards, stereotyped, and copies were furnished to the missionaries of the Edinburgh Missionary Society at Astrakhan, |14 who found it serviceable in their labours. In February 1815 Dr Claudius Buchanan died, and a difficulty arose respecting the completion of the Syriac New Testament, which he was engaged in carrying through the press. This work Mr Lee undertook on behalf of the British and Foreign Bible Society.
'It became necessary that he should begin the work de novo; and having collated several Syriac manuscripts for the purpose, it appeared in 1816. The following mention is made of Mr Lee's literary labours in the seventeenth report of this Society:--"The completion of the edition of the Syriac New Testament has been executed in a manner so honourable to himself as a scholar, that the Court of Directors of the East India Company was pleased to present him with one hundred guineas in testimony of its approbation." . . . "Mr Lee has proposed to enhance to the Syriac churches the value of this gift of the New Testament, by furnishing them with an edition of the Old Testament, chiefly by the aid of the celebrated Travancore Manuscript of Dr Buchanan." . . . "As the real history of these churches is imperfectly known, the Committee have requested |15 Mr Lee to compile a brief narrative of the principal events which have occurred in that history. They were desirous of thus making known the sufferings and exigencies of that persecuted people."
'"This task Mr Lee has very ably executed. He will be found in his narrative to have arranged in lucid order the chief facts which are supplied by Geddes, La Croze, and Asseman; and to have accompanied them by remarks well suited to excite interest in behalf of these oppressed Christians."
'"Besides these works, Mr Lee is editing the Old and New Testament in the Malay language, printed in Roman characters, of which tongue he made himself master for the purpose of rendering this service; and he is also carrying through the press an edition of 'Martyn's Hindustani New Testament,' and the 'Book of Genesis' in the same tongue, translated by Mirza Fitrut, and revised from the Hebrew by the lamented Martyn, the manuscript copy of which book was kindly presented to the Society by one of its friends from India."'
The publication of the 'Syriac New Testament' raised the reputation of Mr Lee abroad as well as |16 at home. The
'The compiler of these notices well recollects the fact alluded to in the foregoing extracts--Mr Lee's acquisition of the Malay language. It was accomplished in the College Christmas vacation of about two months ; and upon expressing to him his astonishment at the facility with which he acquired new languages, and the fidelity of his memory in retaining a perfect and distinct knowledge of each, Mr Lee made the remark that the acquisition of languages was to him as easy and certain a process as the study of Newton's "Principia" appeared to be to his fellow-student; that in all languages there were certain links and dependencies which, when once understood, fixed the language in the mind ; and that afterwards the copia verborum might be acquired at your leisure. In the October term of 1817 Mr Lee took the degree of B.A., and was soon afterwards admitted to Holy Orders as curate of Chesterton, near
'Mr Lee at once prepared himself to edit the manuscript, while the British and Foreign Bible Society took measures to print it.' 'Of how great |18 importance to Abyssinia the gift of the Scriptures would be likely, with the blessing of God, to become a judgment may be formed from a "Brief History of the Church of Abyssinia," which the Reverend Samuel Lee has compiled from the best authorities, at the request of the Committee. Mr Lee has executed this task with the ability with which he compiled the "Brief History of the Syrian Churches in the South of India."'
He was also at this time employed, with the aid of a learned Persian, in preparing for the press an edition of the Old Testament in Persian, to accompany 'Martyn's New Testament' ; and he was associated with Professor Macbride, of Oxford, in preparing a correct and acceptable version of the Bible in Arabic. The two latter undertakings were to be at the expense of the British and Foreign Bible Society. Within the same year he also carried through the press a compendium of the Liturgy in Hindustani, prepared by Mr, afterwards Bishop, Corrie, and printed at the expense of the Prayer Book and Homily Society. 'It will appear from this statement,' the report observes, 'how entirely Mr Lee's time had been occupied.' |19
The Syriac and Arabic Bibles, together with his ministerial duties, occupied the attention of Mr Lee during the year 1818.
The commencement of the next year introduces a new era of his life. The Arabic professorship at
To the Reverend JOSIAH PRATT.
'QUEEN'S COLLEGE,
'March 11, 1819.
'MY DEAR SIR,--I have now the happiness of announcing to you my complete success in |21 being elected to the Arabic professorship. The candidates had all withdrawn except Mr Keene of Haileybury and myself. The numbers, I understand, were nine to four, so that my majority was great. But had it been necessary, I should have had a few more votes, Now let me pay the tribute due to Him who governs "all things after the counsel of His own will" My prayer and hope is, that this and every other dispensation of His providence may at length promote His glory, and the good of His church. I hope in this to be joined by many a warm and devoted heart; and also that some pious breathings may be put up for me, that I may not be led into temptation but delivered from evil.
'My kindest regards to all friends--Mrs Pratt and family, Mr Bickersteth and family, etc. I hope soon to see you in town, when I will tell you particulars. Please to excuse haste.--I am, my dear sir, yours very affectionately,
'SAMUEL LEE.'
The elevation of Mr Lee to an University professorship naturally closed his official connection with the Church Missionary Society. |22
His labours were never intermitted, but they gradually became of a more general character, and a large share of them was engrossed by academical duties.
He delighted whenever he had the opportunity of giving instruction to any students or missionaries of the Society in the Oriental languages. This he continued to do even to the last year of his life. One of the alumni of
The literary works which he undertook in |23furtherance of the Society's objects after his election to his professorship were the compilation of a New Zealand Grammar and Vocabulary, in which he fixed the orthography upon a system which has proved eminently successful. This work was accomplished mainly by availing himself of the assistance of two
Among works of a general kind may be noticed a Hebrew Grammar first published in 1827 (of which a second edition appeared in 1832, and a third in 1841), and a Hebrew and English Dictionary in 1840; also an edition of Sir William Jones's 'Persian Grammar' in 1828, which nearly deserves the title of a new work ; 'The Travels of Ibn-Batuta,' translated from the Arabic (1833) ; and the Syriac version of 'Eusebius on the Theophania,' from a recently-discovered MS., 1840; together with a translation of the same in 1843. He published also |24 a volume of 'Sermons and Dissertations,' as well as several controversial tracts and single discourses.
In the year 1831 Professor Lee was removed from the Arabic Professorship to the Regius Professorship of Hebrew. As this professor enjoys certain privileges at
The following testimony from one of his pupils, afterwards well known as Bishop Gobat of
'
'DEAR MADAM,--I cannot express the delight which a letter from the daughter of my dear teacher and almost parental friend the late Dr S. Lee, has given me. |25
From a photograph by Mr. Hunt,
'It is forty-nine years since I had the privilege of being taught by him Hebrew, Arabic, and Ethiopic, but his memory is still as fresh in my mind as if it had been last year, and is ever refreshed when I read the Prophet Hosea, and other portions of the Holy Scriptures, as well as, occasionally, the Koran in Arabic, and the Psalms in Ethiopic, which I then read with him.'
In reference to the translation of the Bible into the Malay language, my father wrote some years later:--'I superintended an edition of the Syriac Testament for the use of the Syrian churches in Malabar, which was printed at the expense of the Bible Society, and published in 1816. The Metropolitan of the church of Malabar, in a letter dated December 3, 1821, to two distinguished noblemen in this country, says,--"With respect to the books of the New Testament which you sent to us, we have divided and given them to the churches which are in Malabar, and with great joy does every man present his prayer to God for you." Since these New Testaments have been sent to Malabar, I have had the good fortune to complete |26 a large impression of the Old for the same church, and I have some hopes that I shall be able to do a similar work for the churches in
The following letter from Lord Teignmouth refers to his candidature for the Arabic Professorship :--
'
MY DEAR SIR,--I wrote to you yesterday, and hope you received my letter. Happy shall I be if my testimonial should be of use in promoting the object of your wishes, although it cannot add to your merit. God has done much for you, and I hope will do much through you; to Him be the praise.
'The object of this letter is to inform you that the Most Reverend Dr Giarve, Archbishop of Jerusalem, is now in London, and I hope your time and pursuits will allow you to see him, and appreciate his character and talents. He visited me this morning, and is a simple, unaffected man, more like a monk than an archbishop. He writes Arabic and Syriac, and talks in Italian, so that I had an interpreter. I have ordered a copy of your Syriac Testament to be sent to |27 him; he wants the whole Bible for his Syrians; but, if I understand him, it is the Arabic Bible in Syriac characters, for Arabic is the vernacular language in and about Jerusalem.--Your very sincere
TEIGNMOUTH.'
In the life of the first Lord Teignmouth a notice of Professor Lee occurs, from which an extract is given:--'Among the young students whose ardour in Oriental pursuits he had befriended or encouraged, and amongst whom he had distributed nearly the whole of a considerable collection of Oriental books he had brought from India, was one, in the removal of whose difficulties, whilst laying the foundation of his extensive acquirements, Lord Teignmouth had felt a deep interest -- Mr Samuel Lee, now Regius Professor of Arabic in the University of Cambridge. . . .'
'It was some time after Mr Lee had quitted Shropshire that Lord Teignmouth, having heard from his relations in that county of the circumstances of his history, formed an acquaintance with him, and derived from his intercourse with this remarkable scholar not only the gratification which his |28 communicativeness, amiable qualities and piety afforded, but also the delight of interweaving the studies of his youth with the important pursuits to which he dedicated his declining years.' |29
HEBREW GRAMMAR
DR LEE published his first edition of 'A Grammar of the Hebrew Language, comprised as a Series of Lectures' . . . 'designed for the use of students in the universities,' in 1827, and in 1841 a third edition 'enriched with much original matter.' He says, in the preface to the former edition :-- 'Everyone knows that, since the times of Elias Levita, various have been the efforts to abridge the labour of acquiring the Hebrew language. Some have reduced the grammar to one sheet or page, and the lexicon to but little more, persuading their readers that, as the Hebrew is the most ancient, so it is the most simple of all languages, and that men cannot look with too much suspicion on those attempts to make it complex and difficult, which were first set up by the Rabbins, and afterwards adopted by their equally blind advocates, the |30 grammarians, who have followed them. But if we allow that this language is the most ancient and simple, still the question will remain as to what this abbreviating and plausible system has hitherto done. Has it, it may be asked, supplied us with principles on which we can rely ? or, by diffusing an overpowering light over the sacred text, been sufficient to bear down all opposition, or even to satisfy one candid inquirer that he is a jot wiser on these subjects than his pious forefathers were ? In most instances, I think, it must be granted that our light has gradually become less, that the scope of the context has appeared less obvious, while the liability to mistake has been increased in an amazing degree. In others, the discovery and exhibition of amusing and splendid theories has, perhaps, tended more to bring both religion and philosophy into disrepute than anything else could possibly do. Hence it is probable that the study of the original Scriptures has, for the last century or more, been daily on the wane in this country, and our knowledge of divinity has not made that progress which might otherwise have been reasonably expected it would. . . .
'The Rabbinical system of vowels and accents has been adopted (in these lectures) as that which is the |31 most likely to promote a sound and accurate knowledge of the Hebrew Scriptures ; not, indeed, with a view of ascribing to it anything like a Divine origin or authority, but because it seems certain that among the various human systems hitherto proposed for the purpose of assisting the learner, this is incomparably the best. . . .
'Although the Rabbinical system is infinitely superior to those proposed by Masclef, Hutchinson and others, yet it must be confessed that this also has its defects ; not to insist upon the consideration that it appears to Se advanced but little farther than a state of infancy. . . . Hence the great desideratum appeared to be the construction of grammars which should at once combine the labours of the Rabbins with a system of analysis delineating the principles upon which the language is founded, in such a manner as to form the judgment and to interest the understanding; to detail the rules, indeed, but, at the same time, to ascertain the principles upon which they are founded, so as to satisfy the scruples and to ensure the confidence of the learner.
'Towards arriving at this point, Alting seems to be the first who did anything considerable. After him, Albert Schultens, Schröder and Storr |32 have, perhaps, been the most successful writers. Dr Gesenius, the present Professor of Hebrew at
'It has long appeared to me that the short grammars with which our market abounds have produced the most lamentable effects among learners. . . . While, on the other hand, many who might in the end have become good scholars have been alarmed at the sight of a large grammar to such a degree as to give up everything at once in despair. It has been my endeavour to provide for both these cases. To learn the grammar by one continued effort, without an application to the text of Scripture, will be tedious and unprofitable. The rules will appear difficult to retain, the reasons on which they are founded obscure and uninteresting, and both will, therefore, soon be forgotten. On the other hand, the text of Scripture, without recurring to the grammar, will appear equally perplexing, dark and indefinite; but when both are wrought up together the mind will gradually rise to the subject, so that scarce an hour will pass in which |35 some new accession of knowledge will not be realised. In this stage, however, he will stand in need of constant advice to sobriety, to be jealous of the discoveries now made, and exceedingly sparing in making public the new lights he may have the good fortune to elicit. These, indeed, he may register for future inspection-- and this would be an excellent plan--but let him be content to wait for a maturity which, he may rest assured, however calm his judgment or brilliant his talents may be, he will stand in need of.'
Again, later on, he says:--'An experience of some years has convinced me that the criticism of the Hebrew Bible is not to be mastered in a few lessons, whatever some pretenders may affirm to the contrary. Its language, indeed, is not inferior either in regularity, ease, elegance, strength or extent, to many others which are cultivated among us with the greatest ardour; while its history, doctrines, prophetical declarations and morals are as much superior to anything to be found in them as light is to darkness, or as the glories of heaven are to the poor and perishing enjoyments of this state of things. Still, it must be confessed, much time, |36thought and diligent inquiry are indispensable to its right understanding, especially in those parts which are the most interesting and of the greatest practical moment. To study its language . . . has appeared to me to promise the best means, both of thoroughly imbuing the mind with a real knowledge of it and of keeping up that interest in the meantime, which is absolutely necessary to its acquirement.
'It is not my intention to infer, or to have it believed, that I have now at length discovered something from which none should in any case presume to dissent. By no means. My only wish is to recommend investigation, and this on grounds the most liberal and extended ; and thus to obtain that additional light and knowledge on the contents of the inspired Scriptures of the Old Testament, of which I think everyone mustconfess we stand in need. I will only say, that if indeed I have been fortunate enough to have advanced, in any degree, a mode of inquiry in the more elementary parts of the Hebrew language likely to render good service in this respect, I shall have ample reason to be most thankful to Him who is the giver of every good and perfect gift. I will only add, |37the advancement of Divine truth, and of the honour of Him to whom we owe it, has been my sole motive in so far venturing to differ from others who have preceded me in this line of literature.'
Now that we have for some years had the Revised Version of the Bible, it may not be uninteresting to have my father's opinion on the subject, in the year 1822.
'If it be allowed that certain parts of the Authorised Version are now incorrect, is there not a probability that these would, in another revision, be improved ? If, then, there is a probability of improvement, are we to be restrained from making it because some other dangers stare us in the face ? Are we to merge what we know to be the truth because, forsooth, there is a question of expediency presenting difficulties and dangers? For my own part, I believe every proposal for building an infirmary, a bridge, or a charity school has ever been attended with difficulties and dangers equally great. It has been said that no theological advantage would be gained by such revision. Had this argument been thought good in the days of Jerome, I do not see where could have been the necessity of |38his making a new version from the Hebrew, when the old translation from the Septuagint contained every religious truth as far as it could be gathered from the Old Testament. Nor again can I see why the Authorised Version was itself made ; for I suppose no one will contend that the former Bibles did not exhibit religious truth. But I may be allowed to add, that if by a revision no religious truth be likely to suffer, but many passages, which are now obscure or unintelligible, be made plain and clear, I believe the dangers, whatever they may be, will be diminished, as we shall confessedly lose nothing, but probably, and I will say certainly, gain much. I agree, too, that the Bible is not intended to teach verbal criticism, but I do contend that the translation, if it be allowed to carry the name of the "Word of God," should be correct; and if it be intended to edify the people, it should be made intelligible, which, in many instances, it now is not.
'Had I leisure sufficient for the task, I should have no hesitation in attempting to make out a list of passages in the Authorised Version which I believe stand in need of correction; and to point out, as far as I may be able, how such |39corrections should be made; but I should never think of submitting to such a task upon the hope that critics would be unanimous in adopting them, because I know such concurrence is not to be expected, either in this or anything else. The most important question that appears to me as proper to be proposed with respect to such an undertaking is, whether there is among us at this day a sufficient quantity of Hebrew learning to justify the hope of success. And on this point, I am sorry to say, I have considerable doubt'
Letter from the Reverend W. PAUL to Dr LEE on his 'Hebrew Grammar.'
'MANSE OF BANCHORY, DEVENICK,
'BY
'REVEREND SIR, -- Having acquired a taste for the study of Hebrew literature, and a great proportion of the knowledge of it which I possess from your works, I have much pleasure in acknowledging my great obligations to you, and in expressing my anxious desire that you may long be spared in health and strength to enjoy the distinguished reputation which you have so justly earned by your literary labours. My long |40 acquaintance with your works has created on my part a sort of imaginary intimacy with you, and a real feeling of gratitude, which I trust you will not repudiate, and I feel assured that you will not discourage the pursuit of studies, a taste for which you yourself have been instrumental in creating. Not very long after commencing the study of Hebrew, which I have learned without any instructors, I fortunately had your grammar put into my hands, which threw a light upon the whole subject which I have failed to discover in any other, although I have perused all those of any note which have lately appeared in this country. I assure you I have too high a respect for you to attempt to flatter you, and that I am expressing the real sentiments of my mind when I say that it is without exception the best grammar I have ever seen in any language, and that my wonder is that any other has got a footing in our universities and schools. I can only account for this from the low standard still possessed by those who teach the Hebrew language. Little progress can be expected in the study so long as a preference is given to grammars stored with facts but destitute of principles, and so long as teachers are more |41desirous to load the memories than to exercise the judgments of their pupils. I am satisfied, from what I have experienced as an examinator in Hebrew in the Presbytery of Aberdeen, that this mode of teaching it makes it to many little better than labour and sorrow, and tends more than anything else to disgust the student with the language altogether.
'Your system of syllabication is most important as the groundwork upon which the changes of the vowels depend ; and the principles of contraction of vowels and consonants which you were the first to introduce are of great consequence in showing how every defective word has been changed from its triliteral form, as exhibiting the uniformity of the laws under which these contractions take place, and as thereby enabling the student to perceive the grounds upon which the variations of verbs from the regular paradigm proceed.
'I cannot here refrain from stating that I have derived more benefit in ascertaining the principles upon which the vowel changes proceed, from the following observation made in your grammar, than from all that I have seen |42 upon the subject in any other work:--"Were words to be augmented in addition to their own primitive vowels, they would become inconveniently long. And on the other hand, as those vowels which have been termed immutable constitute the distinctive character of the words in which they are found, perspicuity forbids that any change should take place in them, otherwise the peculiar forms of such words would be lost, and with that the sense intended by writers generally. Art. 103, p. 41, 3d Ed."
. . . . . . . . . .
'Your treatment of the segolate nouns is most satisfactory, and sets the whole of that matter in the clearest light. I am of opinion that the principles there laid down may be applied to many other cases where the changes of the vowels are ascribed to oblique correspondence. Many words as well as segolates assume new forms, and in these cases the changes of vowels appear to proceed with reference to the original vowels of the old and not those of the new form. . . .
'It is, however, your general views upon the grammar and syntax of the language which, in my judgment, constitute your triumph as a grammarian. I am quite satisfied as to the correctness |43of your theory that the noun is the root, and that the simple form of the verb is actually a primitive noun concrete or abstract, with fragments of pronouns prefixed or affixed, the former becoming the past, the latter the present tense. Verbs having thus their nominatives incorporated with them, apparent nominatives are either to be understood in the absolute case (to speak in a manner applicable to other languages), or are in opposition to, and explanatory of, the nominatives contained in the verb. On this principle you have accounted for a mass of anomalies in regard to concords which have never before been satisfactorily explained. The extension of your general principles to the other conjugations of the verb, by the prefixing or postfixing the same fragments of pronouns to compounds of the original root, whether concrete or abstract, is most ingenious and convincing, and the simplicity of the view is a great confirmation of its correctness. . . .
. . . . . . . . . .
'If your doctrine concerning the verb is correct, and if the noun is the root, then, with the exception of your own, in which this view is assumed, no Hebrew Lexicon that I have seen, whatever may be its other merits, is based upon sound etymological |44 principles, and hence the student is liable to be misled at every moment.
'As you very justly remark, a great obstruction has arisen to the study of the Hebrew language, from attempts to reconcile its general structure and syntax with those of other languages with which it has no affinity. . . .
'Nordheimer has, in my judgment, completely failed to show that futurity is primarily inherent in what you properly call the present tense. Your doctrine on this point is, I believe, new, and is most important, and it is confirmed by the analogy of verbs in all languages, which, like the Hebrew, have only two tenses. . . .
'I have been much profited by your excellent observations, showing how the Hebrew language can dispense with peculiar forms for the subjunctive or potential moods.
'The principles which regulate the sequences of the tenses create, as it appears to me, the greatest difficulty in Hebrew syntax--a difficulty which you have had the honour of being the first to solve. It may be said of the Hebrew tenses, with greater truth than of those of any other language with which I am acquainted, that they express time, not absolutely, but relatively. This, |45indeed, may be said to be a peculiar feature of the syntax of the language, and you speak equally philosophically and truly when you affirm that what is called 'w conversive' has no such conversive power as is usually ascribed to it. ...
'I feel inclined to pursue this subject further, but I perceive that I have already extended this letter to unwarrantable length. I can scarcely suppose that the pleasure which I have in repeating in a very imperfect way what can impart no information, and can be of very little interest to you, is a sufficient warrant for thus occupying your valuable time. . . .
'I have a work nearly in readiness for the press, with a special view of applying the principles established in your Grammar to the study of the Hebrew Scriptures. This I have attempted in an analysis of the whole of the book of Genesis. . . . The analysis is likewise preceded by a short Grammar. . . . The Grammar is contained in about sixty pages, and is of little value but as connected with the analysis. It is to your Grammar that the references are chiefly made.
. . . . . . . . . .
'I believe that such a work would be useful |46for the study of the Hebrew language, and that it would familiarise the minds of students with the doctrines on Hebrew grammar, which you have been the first to propound. Were this the case, I believe I should be rendering the highest service to the interests of Hebrew literature. It is perhaps not wonderful that views so new and so subversive of much that has been advanced, both by preceding and succeeding grammarians, should be received with hesitation by some, and rejected by others, who have prejudices and theories of their own to maintain, and that they should, from these and similar causes, make their way less quickly than could be wished. But sure I am that they will triumph in the end. The more recent grammarians are evidently approximating towards them, and are throwing them into such forms as may enable them to adopt them without acknowledgment. I have seen Professor E.'s letter, addressed to the editor of the "Journal of Sacred Literature," on the subject of his plagiarism from your Grammar. . . .
'I have now to apologise for the liberty I have taken in writing to you, and for the length to which this letter has extended. Were you to give me a word of kindly encouragement in the |47 pursuit in which I am engaged, it would cheer me greatly in a task to myself extremely agreeable and useful, whatever it may prove to others. This is all that I crave at your hand.--I am, rev. sir, with sincere esteem and respect, very faithfully yours,
WILLIAM PAUL.
'The Revd. Samuel Lee, D.D.' |48
TRANSLATION OF JOB
IN 1837 Dr Lee published a translation of the Book of Job, with an introduction on the history, times, friends, etc., of the patriarch, accompanied by a commentary.
One of his pupils, the Rev. C. A. Hulbert, author of 'The Gospel Revealed to Job,' acknowledges in his preface his indebtedness to his former teacher. 'Attendance on the Hebrew Lectures of the Reverend Professor Lee, during my residence in the University of Cambridge, particularly those in 1833 on the Book of Job, contributed to increase my knowledge of, and attachment to, that divine book. The complete translation and copious notes which I then took down formed the basis of the criticism of the following work. The subsequent publication of the learned author's translation |49 and commentary by himself, enabled me to correct my own notes.'
The reasons which led him to undertake this work may best be given in his own words.
'There has, perhaps, been no period in which much doubt has not existed whether Job was or was not a real character.' . . . 'I hold that everything which tends to deprive this book, and such books as this, of their real historical character, cannot but administer to infidelity in the end. I therefore considered it my duty to investigate this question in all its essential bearings ; and in doing so I soon found that everything necessary to its determination was at hand. I found, as I thought, the family of Job, those of his friends generally, the parts in which he and they resided, as well as the times in which they lived, all determinable in Holy Writ, in a manner never found in cases of parable, and to an extent quite sufficient to prove that the whole was real history, and intended to be received as such.'
'One consideration which has appeared to me of great moment presented itself during this investigation; it was this:--If I have rightly ascertained the period in which Job lived, the |50 allusions so often made in his book to God's will, commands, ways and judgments, must be allusions to revelations existing before the times of Moses; and as I find many of them made in the very words of the Book of Genesis it would follow that this book was in existence and generally known before the times of Job; those not to be found in this book might have been taken from others which Divine Providence has not deemed it necessary should be preserved ; and of such we have some intimations elsewhere in the Old Testament, and in the Epistle general of Jude in the New. But what appeared to me the most important and remarkable was the real citations made in considerable numbers from the Book of Job by subsequent writers of the Old Testament, as well as by those of the New; and these, together with allusions less direct existing to a very great extent. Job is not, therefore, merely cited by name, but his book is quoted verbally and literally in very many cases; in many more it is manifestly imitated, or else alluded to. If this, therefore, can be relied on--and my own conviction is that it can, and is, moreover, indisputable-- nothing farther can be wanted to complete the |51proof that the Book of Job is strictly historical, and canonically true; the sacred penmen themselves of the subsequent Scriptures having both considered and treated it as such, and as being of paramount Divine authority.' . . . 'It will now appear that even the patriarchs were much more enlightened on the subject of revealed religion than has been usually believed, which cannot fail to throw much light and interest on their histories as recorded in the Old Testament and appealed to in the New; as also on the state and expectations of believers generally in their days. It will also be seen that the Bible really contains within itself much more that is calculated to supply the best elucidation of its own contents than many have supposed; for if it be true that the Book of Genesis, as above remarked, is actually quoted and commented on in the Book of Job, and that the Book of Job is, in like manner, in subsequent portions of Holy Writ, it must also follow that from a careful comparison of the same doctrines, events, phraseology, etc., thus occurring in several places, considerable light will be elicited, and may be thrown upon them in all.' . . . 'This consideration, moreover, may be fairly reckoned upon as |52 supplying in every case a most powerful argument in favour of the divine authority and inspiration of the Scriptures. For if there does exist the most perfect agreement in all and every one of the most minute particulars of this sort--which certainly could never have been effected by human means -- and this I will affirm is the fact, and that it will every day become more and more apparent as we become more familiar with the original Scriptures ; and again, if it should also appear--which I will likewise affirm it eventually will--that not a jot or tittle of prophecy has failed, but that all has been fulfilled, then I say we shall have such a twofold cord of evidence as never can and never will be broken : and, what is best of all, this will be obtained by means the most unexceptionable, the just and natural method of arriving at the genuine intentions of the author of Holy Writ, namely, a minute but comprehensive investigation of its own declarations.'
As this interesting work has been for many years out of print, it may not be out of place to give here Dr Lee's views as to the 'scope and object of the Book of Job,' as contained |53in his 'Introduction.' 'A little consideration will enable us to see that the primary object of this book is to show that there is a power attendant on true religion sufficient to enable its possessor eventually to overcome every temptation and every trial. This, I say, is its primary object. For, in the first and second chapters, which were apparently given as a key to the whole, we are informed that Job was a just and perfect man, and one who feared God. This was manifestly his character. It is suggested, however, by the great adversary of mankind, that, whatever appearances might be, a little trial would prove the contrary. The sacred penman assures us by means of a vision (as already shown) that, in order to prove the falsehood of this, Job is allowed to be exposed for a season to trials of the severest kind, but still he retained his integrity, and in the end came off victorious, to the entire approval of Almighty God, who restored him, and gave him wealth double in value to that of his former state of prosperity. He is also accepted in making a sort of atonement for his friends. I think, therefore, no doubt can remain that this was the primary object of this book.' |54
'A secondary object seems to have been to show how very imperfect the notions of even good men are on the moral economy of God. The friends of our patriarch meet, as we are told, for the purpose of condoling with him; and there appears no reason, as far as I can see, for questioning their sincerity. The sufferer proceeds, in the first place, to state his afflictions and then to pour out those lamentations and complaints which are natural to such a state. His friends--men evidently acquainted with revealed religion, and apparently very much in earnest as to accurate views respecting it-- proceed to correct him. They professedly take the side of God, and their main endeavour is to vindicate His wisdom, justice and mercy. For this purpose they argue from revelation, from experience, and from very extensive and just views of God's works; and as they are too well informed to suppose that there can be any effect without an adequate cause, particularly where there is an all-powerful, wise and good God overruling all things, their conclusion is that Job's sins must have led to his sufferings. The patriarch very justly and very successfully combats their conclusions, without at all calling |55 in question their several general doctrines--for these were no doubt true and worthy of all acceptation--and in this God Himself eventually declares for him.
'Their great fault was the misapplication of truth. They knew not the real cause which led to Job's trials, and the consequence was, they supposed one which was false; and to this were their arguments universally directed. The pertinacity and warmth with which they pressed their opinions could not but have added considerably to Job's sufferings, who evidently had a greater insight into the general dealings of God with believers than they had. Still, there is no reason, as far as I can discover, for calling in question either their fidelity, good intentions, or sorrow for their friend. They only did what thousands daily do -- they misapprehended the question at issue, and, as they were more willing to believe themselves right than to stop and consider in how many ways they might be wrong, and, in fact, how very little they could know on the subject, they pressed their sentiments to an extent which real religion, good sense, and the sympathy due to a friend would hardly justify; and of this, Job's mission to them from the |56 Almighty (ch. xlii.) must have more than convinced them, and have shown them to demonstration, that although He was truly no less mighty, wise and good than they had represented Him, yet that His wisdom was unsearchable, and His ways past finding out to men such as they were.'
'A third object, apparently, was to provide a book of doctrine, as already remarked, adequate to the wants of believers for ever, illustrating, as just now stated, both the economy of God with His people, and their ignorance as to His thoughts and ways; to keep alive the doctrine of Salvation through a Redeemer, the immortality of the soul, the resurrection of the body, and the certainty of a judgment to come.
'It might seem superfluous, after what has already been said, to dwell on the other doctrines, promises and experience incalculated throughout this book, and so frequently appealed to in the subsequent books of the Old Testament as well as in the New.
'I shall conclude, therefore, by remarking that . . . the genuineness of its piety, the purity and beauty of its morality, the great extent of its range, the exquisite chasteness at once |57of its style and sentiments, and, above all, the solidity and depth of its devotion, cannot but conspire to recommend it as one of the most valuable productions of antiquity; at the same time, as a book of undoubted inspiration, and of the most unquestionable canonical authority.'
Letter from a SON of ARCHDEACON CORBETT on receipt of a copy of Dr Lee's 'Translation of Job.'
'LONGNOR, Septr. 7, 1837.
'DEAR SIR,--Tho' duly impressed by the favour done me in receiving a present of your new translation of the Book of Job, not knowing your present residence, and having nothing to say but expressions of my continual admiration of your learning and industry, I delayed my acknowledgment of this book till the term would probably restore you to Cambridge; but receiving a second copy of the same valuable book, I write to ask if, as I suppose, it is a mistake, what I should do with the second vol. I would send it free to any person you may name, and if I hear nothing I will present it to the Library of Pemb. Coll., |58
'With every respect and good wish to you and yours,--I remain, dear sir, your obliged and most humble servant,
JOSEPH CORBETT.'
|59
WORK ON MOHAMMEDAN CONTROVERSY
IN 1824 Dr Lee published a work entitled 'Persian Controversies,' translations and explanations of 'Controversial Tracts on Christianity and Mohammedanism by the late Reverend Henry Martyn, B.D., of St John's College, Cambridge, and some of the most eminent writers of Persia,' with an additional tract on the same subject, and some account in a preface of a former controversy on this subject, with extracts from it.
It is dedicated to the Right Honourable The Earl of Liverpool, K.G., First Lord of His Majesty's Treasury, etc. etc., as follows:--
'This attempt to develop and refute the religious opinions of the Mohammedans of Persia, as a public acknowledgment of a grant of one hundred pounds per annum made from His |60Majesty's Treasury for the purpose of enabling the Arabic Professor of this University to deliver a public course of Arabic and Hebrew lectures annually is most respectfully inscribed by his Lordship's most obedient, obliged, humble servant, the translator and author.'
He says in the preface:--'As the following pages may perhaps be found useful to missionaries and others who wish to make themselves acquainted with this question, I have thought it might not be amiss to give some notices and extracts from the controversy as it existed prior to the times of Mr Martyn ; especially as that controversy was prosecuted to a much greater length than his, and contains much valuable matter on the subject. It may also be desirable to know where books treating on this question are to be found, because we hear it sometimes affirmed that a missionary has not the means in this country of acquiring a deep and accurate insight into the opinions of the Mohammedans -- that Grotius, Sale and others have left us in the dark as to their metaphysics, mysticism, etc., and therefore that it is necessary, not only |61to learn their language in the East, but also their opinions. As far, however, as my knowledge of this subject goes, I must be allowed to express a different opinion, having no doubt that both the languages and opinions of the Orientals can be learned in this country at as little expense and in as little time as they can in the East, and at a much less risk. Our public libraries contain the very best books on every subject connected with grammar, history, ethics, theology, geography and every other science, and to which, even in the East itself, access is seldom to be had. Valuable as the labours of Mr Martyn certainly were, yet I have no doubt that if he had passed a short time in this country in a preparatory course of Oriental reading, he would not only have done more than he has, but he would have done it better, and with far greater comfort to himself. Time was when the student of Oriental literature was almost a singularity in our universities, and such was the ascendancy obtained by classical and mathematical learning, that a young man must have had more than ordinary courage and self-denial to engage in studies which could afford him so |62 little in prospect, with so much difficulty in their prosecution.
'The state of the case is now considerably altered. A student may now commence the study of the Hebrew or Arabic without the fear of being cited as a monstrous singularity, or of being met at every turn with the appalling maxim, that Hebrew roots thrive best on barren ground. And, if he persevere, he may hope, not only that a generous public will applaud his endeavours, but that even posterity will allow him a place among those who have been considered as benefactors to mankind, and the best ornaments of the ages in which they lived. Another consideration, and one which has the greatest weight with me, is a belief that no book with which I am acquainted stands so much in need of elucidation as the Hebrew Bible. From the times of Grotius to the present day, I believe we can find scarcely one original commentator. And many even of his remarks have been borrowed from the Jews. The Dutch and German commentaries are the books most worthy of the scholar's regard; but many of these are such as to make it a question whether they should be |63recommended or not. Nothing, if we except the dreams of
'The object of these remarks, however, is not to disparage the institutions of this country. Certainly not. I believe that they constitute one of its greatest excellencies and best guardians. I would only turn them to a greater public account by converting a portion of their provisions to a more extensive cultivation of those studies which have ever been the glory of the |64Reformed Church, viz., the study of the Holy Scriptures, which cannot well be done without an extensive acquaintance with Oriental literature. The general attention, too, that has of late been paid to missionary exertions, both within and without the pale of the Church of England, constitutes a further motive for the prosecution of these studies; and I am of opinion that, without an extensive cultivation of them, there is not much reason to anticipate the success to which it is their object to attain. ... It was once, indeed, my determination to give, as a sort of prolegomenon, an account of the creed of the Shiah or Mohammedan sect of Persia, followed by the principal tenets of their mysticism from the Dabistan of Mohsin Fáni and other writers to whom I have access; but as this work is sufficiently extensive, and has occupied a much larger time than might have been wished in the publication, I shall reserve my materials on these subjects for a future work.'
In connection with the subject of Mohammedan controversy, I well remember the visit to Barley Rectory of the genial Dr Pfander, a German missionary to the Mohammedans working under |65the C.M.S. He was the author of some treatises on the Christian Faith for Moslem readers -- the 'Mizan-ul-haqq' was the title of one of them, and in the line of argument adopted, had taken up and expanded a plan suggested by my father, to whom he gladly acknowledged his indebtedness. |66
BIOGRAPHICAL, AND LETTERS, 1840
SAMUEL LEE was married three times. In a letter to his brother, in 1810, he mentions the fact of his marriage at Worcester; very soon after this the fire mentioned in the letter to Dr Jonathan Scott occurred, for in May of the same year, writing to his brother's wife, he says : 'You would perhaps wish to know what progress I have made in the literary world--much greater than in the pecuniary one. I have stocked my head with more lumber than my pocket, consequently my loss is less than it might have been. I have a pretty general knowledge of Hebrew, a smattering of Scriptural philology--Greek and Latin are secondary things with me. I intend giving you a specimen that I am no contemptible poet; but do not let these things give you too great an opinion of me!' His first wife died when his children were still young, and this great loss was followed, in 1829, by the death of his only |67
LOCKING MANOR; THE HOME OF THE JENKINS FAMILY.
son, a very promising youth of seventeen, who died of consumption. His second wife died in 1837, at Banwell, in Somersetshire; and in 1840, when his daughters were either married, or about to be so, he married my mother, Anne Jenkins, whose father, the Reverend Stiverd Jenkins, lived at the old manor house at Locking. He was not then an incumbent, but gave his services gratuitously to Archdeacon, afterwards Dean, Law, at Weston. His family had for some years been acquainted with that of Dr Lee, Banwell and Locking being about two miles apart. Many and hearty were the congratulations received by Anne Jenkins when it was made known to her family that she had become engaged to the learned Professor, Dr Samuel Lee. Her uncle, Mr W. Portal of Laverstoke, wrote :--'The alliance of a gentleman of his distinguished talents, acquirements and professional eminence, would be an honour to any family. I beg you to accept my sincere congratulations.' And her brother-in-law, the Reverend Thomas Vores, then of Park Chapel, Chelsea, and afterwards of St Mary's,
Banwell is fifteen or sixteen miles by rail from
Before my mother's marriage, my father, in order to be within an easy distance of
'BARLEY, 1840.
'I have indeed been a hard-working student, but |69
TOWER OF
I trust an attachment to something much higher than mere study has been my stimulating and supporting motive in all this.
'And He whose glory I have sought has almost miraculously assisted, encouraged, and sustained me. Were I indeed more a Stoic than I am, many anxieties under which I have suffered would have been strangers to me. . . . Perhaps my life, which some have been induced to think a useful one, may be much lengthened to carry into effect the many labours which I have before me, likely, as I trust, to advance God's glory and the welfare of His people.'
'No one can be more sensible of his own shortcomings than I am. I lament them daily, I pray over them continually. "In me," I know but too well, "there dwelleth no good thing," but help has been laid upon One that is mighty, and Who is "touched with the feeling of our infirmities," and One who has said that "He will never leave thee nor forsake thee." To perfection I never expect to come, yet by His grace I do hope to be able to grow to a meetness for His kingdom, and to make some progress at least towards the full measure of His stature. Still, this must be done in much patience, often in |70much tribulation, always in fear and trembling, lest I should be lifted up above measure. But then this is the fight of faith, the warfare of hope, the trial of our patience which is "much more precious than gold that perisheth," and in such a contest who shall doubt, be faint-hearted, or desperate? Are not the promises sufficiently clear? Is not the Spirit, the Comforter, sufficiently potent to sustain the fainting spirit, and to strengthen the feeble arm ? We cannot humble ourselves too much, we cannot love Christ too much, we cannot depend too much upon Him, nor cast our cares too implicitly and fully upon Him, nor indeed can we rejoice too much in His power, readiness and willingness to "save to the uttermost all those who come" to Him by faith.'
'I might truly say my God has done wondrously for me and with me. Worthless, indeed, I am, perfectly unworthy of the least of all His mercies, yet I have trusted while I have wept, I have endeavoured while I felt that of myself I could do nothing, and what has been the consequence ? I have always found my God both near and dear to me; much, very much, has He enabled me to do, more than has fallen |71 to the happy lot of most men ; much, very much, He has given me, more than either I desired or deserved.'
'I am much more a creature of feeling than people generally imagine, and I believe and pray that these feelings may be good and rightly directed. Where I love, I love much and constantly; where I cannot love I dare not hate, and I feel that I can, by God's good grace, pray cordially and earnestly for my enemies. This is a great source of liberty to me. May God's holy name receive all the praise.'
'BARLEY, 1840.
'I was sorry to be almost forced to run away so soon from you and your dear family, but I knew I should be expected here. It was so. The congregation was very large, and among them Mrs D. (Lord A.'s sister) and her family, who are disgusted with the Puseyism of their own pastor. I had an admirable subject on the occasion, viz., Rom. iv. ver. 16, to the word "seed." I was greatly aided, and felt very much indeed drawn out in that most interesting and noble subject. The silence was death-like, and |72 the interest most intense. God be blessed, it was of His mercy! Indeed, it was a-season of great refreshing to me. "To the end the promise might be sure to all the seed'' It is by grace, therefore it is sure--and what could our God have done that could have made this more sure ? Nothing, so far as I can see, could even Omnipotence have suggested, so good, certain, and lovely.
'As to the ministry, I do feel most grateful to Almighty God for the honour put upon me. I do feel that it is a very great one. I do, above all things, rejoice in being enabled to put forth those glorious doctrines and promises which form the peculiarities of our holy faith; and I never feel so much cast down as I do when anything has put it out of my power to stand up in my pulpit for this purpose, nor so comfortable as I do when I have reason to think that I have laboured to good effect. A most happy composure in such cases rests upon me, and my night passes in rest the most sweet and refreshing. As to self-abasement, if I feel one thing more strongly than another it is indeed my utter unworthiness of such an honour, and never, no, never do I ascend the stairs of a |73 pulpit but I feel a fear and dread upon me lest, through my weakness or inability, the cause of my glorified Redeemer should suffer. I do trust that if I see any one thing more strongly than another, it is the absolute and utter abasement of self; on nothing else can the divine blessing be expected. It is the sick only to whom the Physician can in this case afford any help, and as such, my wants, deficiencies and sins I never cease to lay before my gracious Saviour, and I never fail to find strength accordingly. Oh, yes, it is when we are weak that indeed we are truly strong, and that we can realise all joy and peace in believing.'
'I thank my God--and do you thank Him too, for me--for all my trials, privations and sacrifices. All have been and are made to me sources of the richest blessings. Blessed be His holy name for this and for all His other mercies!
'The old Syrian Bishop of Malabar waited my return hither. I have seen him, but was not much interested with him. He could not read my Syriac "Eusebius," although he is an Archbishop of the
In the spring of 1841 my mother went on a visit to her family, who had removed to Stone in Glo'stershire. The following were addressed to her whilst there:--
'Surely if men are generally duly called upon to be thankful, how much cause have I to be so! My cup of blessings has never been empty--for years it has been full, and now how it truly runs over! Blessed be the Holy Name of Him who has thus blest, and is now blessing, me! It is very gratifying to find so much kindness expressed by the people of your neighbourhood, nor is the kindness of your dear old red-cloaks the least welcome to me.
'They must have been delighted to see you. May their prayers for us be daily put up and received, and answered by Him who is our Father and our Friend.
'You judged quite rightly of my rounds of exercise on Sunday in our delightful grounds. I paced them round and round both before and after service.
'My text was James i. vers. 2, 3, 4, involving |75the very question of afflictions as noticed in your letter of to-day. I observed that it was Christianity alone that did or could consider afflictions as blessings; to every person otherwise minded they were real marks of wrath, and were generally attended with mourning, woe, murmuring and repining. Then, as to patience and its perfect work; the entireness in Christ which wanted nothing; the completeness in Him, without which Heaven itself would be but a sort of hell; the meetness for this place now to be acquired, the mind of Christ now to be realised. I found myself overwhelmed with a subject so delightful, so deeply interesting, and at the same time so awful that I hardly knew how to leave it or how to go on with it. If, indeed, this happy experience is ours in any degree, and in some degree I hope it is, how thankful, how happy, how rejoiced ought we to be. ... One of our senior fellows came over to Barley on Monday, both to see my palace and to carry us all over in a fly and to give us a dinner in his rooms. He is an old and warm friend of mine. He introduced me many years ago to the Duke of Sussex, out of which grew nearly all my present dignity and wealth.' |76
LETTERS, 1841-42
AT this time ray father was much occupied with the Syriac version of Eusebius's 'Theophania' (Divine Manifestation), which was published in 1842, and in preparing the English version which appeared a year later. Further on will be found some account of both works. He refers to them in these letters as 'My Eusebius.'
' GREAT WESTERN HOTEL,
'
'Were not the causes of our little separations proofs of the Divine mercy in giving me at once honour and the opportunity of employment, I certainly should be more than half disposed to complain ; but our Friend is at once a kind and a wise one ; there is nothing he will do or appoint for us which shall not be of first value. . . .
Well, I had the whole inside of the coach to |77myself from Barley to
Letter from Dr LEE to his Wife on the death of her Father, the Reverend S. Jenkins.
'TRIN . COLL., March I, 1842.
'I have been very sorry that my lectures have carried me away from you on this occasion. This is one of the evils attending our office, but as I hope I am doing the work of my heavenly Master, and as I would not easily allow any obstacle to stand in the way of this, I trust you will not ascribe my absence to any want of regard or of feeling. I hope you are not allowing yourself to indulge in excessive grief. Believe me, you ought not to do so. The removal of our dear friend is to him a glorious change indeed, as it is the realisation of all his hopes, prayers and faith. We should, indeed, have been thankful for a longer sojourn among us; but then we must not evince |81 unthankfulness now that the will of our Heavenly Father has not exactly coincided with ours. Besides, excessive grief destroys health, unfits the mind for entertaining better things, and at one and the same time injures the body and soul. I would not, nevertheless, inculcate the apathy of the Stoic ; far from it. I believe it is well pleasing to our God that we should evince sorrow for the loss of valued friends. Our Lord himself, we know, wept at the tomb of Lazarus; Abraham mourned for Sarah ; and so did Isaac at the loss of his mother, as he also did for that of his wife. Our great point is prudently to moderate these feelings, and not to sorrow as men that have no hope for them that sleep in Him, as we know our dear father does. Meditate on these things, but, above all, on the glories now enjoyed by the dear departed. Consider how he rejoices with the spirits of just men made perfect, and in the recollection of the labours he here underwent for the purpose of bringing many with him to the same place of rest and of blessedness; and still, it may be, thinks of those who were near and dear to him here, and to whom he gave so many affecting lessons of |82 righteousness and truth; anticipating, too, perhaps, the period when they shall again join him.'
'TRIN. COLL., CAM.,
'March 17, 1842.
'To-morrow I shall conclude my lectures for this term. I shall not quite get through the "Book of Proverbs." I shall, however, within four or five. Last Monday I had a very comfortable lecture, and to-morrow I hope to have another. I now look forward with gre