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with all her knowledge of the world, and ignorance of it, has not had the young one galloping and gallivanting about in the pasture so many months for nothing Depend upon it she has taught it all her wicked old tricks and fancies, and told it all her old stories of frights and accidents and ill treatment, and we dare say she knows a good many; but it is now for you, 0, horse breaker (horse tamer is the new and gentler word) to teach it a lesson. Mr. Rarey would set one man horse taming, not a dozen. The quieter you are with a colt, and the fewer people you have about, and almost the longer time you are about it, the better. 'Haste makes waste, Mr. Rarey says. You are not to shout, and drive, and lift your arms, but walk quietly round your herd in the pasture, stopping when they are scared, and then slowly moving on again, walking them gently into the pound. Then you should lead a gentle horse into the stable and hitch him' (says this American), again gradually walking the colt in, letting patience have perfect mastery over you. As soon as he is in, remove the quiet horse and shut the door. You should now give him a few ears of corn to put him in good humour, and leave him to take note of his apartment. Now is your time for a little cool reflection, and to look after your tools. Mr. Rarey makes a great point (and he is right) of having a good leather halter instead of a rope one with a slipping noose; and you should have it the right size, neither too tight nor too loose. After about a quarter of an hour you are ready to walk into him,' which you must do gently as before. The horse will most likely run from you and turn away his head, when you must walk about slowly and softly so that he can see you whenever he turns his head, which he will do in a short time. The moment he turns towards


hold out your left hand, and stand perfectly still, keeping your eyes on the horse, and watching his motions, if he makes any (we can imagine Cruiser's motions under these circumstances !), then if he do not stir for ten or fifteen minutes (patience guide you, gentle horse tamer! Fifteen minutes holding out your left hand !) — then, we say, if he does not stir for ten or fifteen minutes, advance as slowly and quietly as possible, always holding out your hand. And 50 on (oh! how gradually and patiently!) till you get near enough to touch his forehead, then raise · slowly and by degrees' your hand, and—but it would not profit the general reader to follow this marvel of patience and courage through all his operations,--the system is one throughout. The motto is 'fear, love, and obey.' You must handle your horse a good deal, and talk to him and pat him when he is good, o for the horse soon learns to read the expression of * the face and voice, and will know as well when fear, love, or anger

prevails as you do; two of which, fear and anger, a good horseman • should never feel.' Whenever you have to correct a horse · do it

with a good deal of vigour, but always without anger. Never go ' into a pitched battle with your horse, and after the correction • caress him a good deal more than you have whipped him—then you • will excite the two controlling passions of his nature, love and


• fear, and he will love and fear you, and obey quietly, as soon as he learns what to do.' • One harsh word will so excite a nervous " horse as to increase his pulse ten beats in a minute. These are some of Mr. Rarey's key-notes. There is a good deal of valuable teaching in this little book, if it be only to confirm a good horseman in his previous opinions and ways (he that is brutish will be brutish still, in spite of all the teaching), and to teach the credulous world that there is no quackery even in horsemanship, and no royal road to that art. For ourselves, we greatly respect Mr. Rarey for the perfection he has attained in this art, as much as, or rather more than, if he had employed some extraordinary means for effecting his gentle purpose, instead of those which God has given him of superior sagacity, will, and mind. We think the publication of the secret by which Mr. Rarey accomplishes so much (for however people laugh at the system they cannot deny the facts) may prove no mean step to civilization ; for surely whatever tends to humanize in any marked degree may be so described. Far from grudging him his ten-guinea pupils, we wish him many of them, both for his sake and their own; and when they drop off we hope he will let in the public; our coachmen and grooms, horse-breakers, omnibus-drivers, draymen, cabmen, and watermen, and for a small sum give them a lesson of gentleness and humanity. We could almost wish that other Mr. Rarey, the married clergyman (of the advertisement), who is so successful with unruly children, would step forth and give lessons at ten guineas, and write little green books that all the world might learn his system too.


On the Authorised Version of the New Testament: in Connexion with some recent proposals for its Revision. By RICHARD CHENEVIX TRENCH, D.D. J. W. Parker and Son.-Not a few will attach much importance to the judgment of Dr. Trench on the question which has led to this publication. In brief, the Dean of Westminster thinks that a revision of our authorised version must come. The demand for it is becoming wider, more general ; and the attempts being made, both in this country and America, to meet this demand, show that if the work be not done in the best manner and by the most trustworthy, it will be virtually done by parties who had better not be the parties to do it, and in a manner that will not be so generally satisfactory as it might have been. Dr. Trench dwells with becoming sentiment on the fact, that as the division between Puritans and High Churchmen in the seventeenth century did not prevent their being one in the reception of the authorised version of 1611, so the great subsequent division between Conformists and Nonconformists has left them in Trench on the Authorized Version of the New Testament. 551

possession, with scarcely an exception, of the common treasure then supplied to them, and that not only England, but her colonies, and America are all wont to read the lessons from the mouth of God in the same English words. The fact that the religious life of so large a portion of the human family has been so long nourished by this influence, is a strong reason against attempting anything like a new version. On many grounds that should not be contemplated for a moment. The excellences of the existing translation are too many, and its real faults are too few to allow of such a course. But a revised translation must come, ought to come, and the great question is how it may be made to come best. One great preliminary difficulty concerns the Greek text that should be taken as the basis of such proposed revision. This circumstance, and others, seem to say that the time is not yet ripe for actually entering upon such a work. But even when that time comes, Dr. Trench thinks there should not, for a considerable interval, be any interference with the English text. Then, he goes on to say :

Let come together, and if possible not of self-will, but with some authorization, royal or ecclesiastical, or both, such a body of scholars and divines as would deserve and would obtain the confidence of the whole Church. Fortunately, no points at issue among ourselves threaten to come into discussion or debate; so that the unhappy divi. sions of our time would not have added any additional embarrassment to a matter embarrassed enough already. Nay, of such immense importance would it be to carry with us, in whatever might be done, the whole Christian people of England, that it would be desirable to invite all scholars, all who represented any important portion of the Biblical scholarship of the land, to assist with their suggestions here, even though they might not belong to the Church. Of course they would be asked as scholars, not as Dissenters. But it were a matter so deeply to be regretted, that these should revise, and that we should revise, thus parting company in the one thing which now holds us so strongly together, while it would be so hopeless, indeed so unreasonable, to expect that they should accept our revision, having themselves had no voice in it, that we ought not to stand on any punctilios here, but should be prepared rather to sacrifice everything non-essential for the averting of such a catastrophe.

“Let then such a body as this, inspiring confidence at once by their piety, their learning, and their prudence, draw out such a list of emendations as were lifted beyond all doubt in the eye of every one whose voice had any right to be heard on the matter; avoiding all luxury of emendation, abstaining from all which was not of primary necessity, from much in which they might have fitly allowed themselves, if they had not been building on foundations already laid, and which could not, without great inconvenience, be disturbed using the same moderation here which Jerome used in his revision of the Latin. Let them very briefly, but with just as much learned explanation as should be needful, justify these emendations where they were not self-evident. Let them, if this should be their conviction, express their sense of the desirableness that these should, at some future day, be introduced into the received text, as bringing it into more perfect accord and harmony with the original Scripture. Having done this, let them leave these emendations to ripen in the public mind, gradually to commend themselves to all students of God's holy Word. Supposing the emendations such as ought to, and would do this, there would probably ere long be a general desire for their admission into the text; and in due time this admission might follow. All abrupt change would thus be avoided—all forcing of alterations on those not prepared to receive them. That which at length came in would excite no surprise, no perplexity, or at least very little, having already, in the minds of many, displaced that of which it now at length took openly the room. pp. 137–139.

Dr. Trench supposes that good would come from such a movement, though these emendations should never be transferred to the text; and his own volume may certainly be taken as a fair sample of the valuable criticism which such a project could hardly fail to call forth. Its material is classed as follows:-1. Introductory Remarks. 2. On the English of the Authorized Version. 3. On some Questions of Translation. 4. On some Unnecessary Distinctions Introduced. 5. On some Real Distinctions Effaced. 6. On some Better Renderings Forsaken, or put in the Margin. 7. On some Errors of Greek Grammar in our Version. 8. On some Questionable Renderings of Words. 9. On some Words wholly or partially Mistranslated. 10. On some Charges justly brought against our Version. 11. On the best means of carrying out

a Revision. Remains of a very ancient Recension of the Four Gospels in Syriac, hitherto unknown in Europe. Discovered, edited, and translated by WILLIAM CURETON., D.D., F.R.S., &c. &c. London: John Murray. 1858.-Amongst the treasures of the Nitrian monasteries in Egypt, now safely housed in the British Museum, Dr. Cureton has discovered extensive fragments of a Syriac version of the Gospels, which he believes to be even more ancient than that most venerable of all translations hitherto known, the Peshito, itself made certainly not later than the second century. Indeed, his Syriac Matthew he regards as almost identical with the lost Hebrew (Syro-Chaldaic) original of the Apostles. Into the grounds of this opinion we cannot here enter, but content ourselves with calling attention to his interesting publication, and heartilythanking him for this inestimable boon to Biblical philology. We may probably recur to the subject at greater length on some future occasion. Meanwhile, however, we cannot refrain from expressing our surprise at his having revived Eichhorn's theory of a Protevangelium, which he ought to be aware has been long since utterly exploded.

The Sinlessness of Jesus. By Dr. C. ULLMANN. Translated from the German. Clark.-A book full of beautiful and profound thought, such as does not find a place at present, more than partially, in our English theology


Buckle on Civilization.-Destiny and intellect-leading principles of the work, 4–6;

effects attributed to climate and cheap food, 7-11; effects attributed to the
aspects of nature, 13--15; necessity and freedom, 16, 17; metaphysics versus
statistics, 18-21 ; relations of intelligence and moral feeling, 23—27 ; religion in
its relation to civilization, 28–32; relation of literature to civilization, 33, 34;
relation of government to civilization, 34–36; scepticism, its relation to progress,

Political Economy in France.--Its origin, 45; different origin of the English system,

47, 48; comparison of the two methods, 49; the chief of the modern French
school, 50, 51; outline of M. Bastiat's method, 52, 53; begins in wants, and
ends in gratifications, 55; exchange of services, 57; individuals must help one
another, 59; doctrines as to capital, 61; capital not represented by commodities,
62–64; advantages of capital, 65; distribution dependent on property, 67;
the English view, 69; present condition of France, 71; probability of future
revolutions, 72, 73.

Swainson on the Creeds.—Progressive theology-how far to be expected, 74—76;

the true idea of Revelation, 77; discovery in theology and science, 78, 79;
authority of Scripture—what is it ? 80, 81; the right of private judgment, 82-
86; characteristics of modern unbelief, 87, 88.

Montaigne.—Literary relations between France and England, 89; educational theo-

ries of his father, 91; his education, 93 ; his idiosyncrasies, 95; character of
religious wars in France, 97; twofold character of English revolutions, 98, 99;
his conservatism, 100, 101; diary of his tour, 102, 103; his experience in Rome,
105; his vanity, 107; character and influence of his Essays, 108—110 ; his
egotism, 111; his adiaphorism, 113; his reserve on religion, 114, 115; his
depreciation of human reason, 117; his classical prejudices, 119; character and
effect of his thinking, 119–121.

Dr. Samuel Brown and his Theories.--A modern alchemist, 123 ; obscurities of

diction, 125 ; his laboratory, 127; affirmations true, negations false, 129; the
search after the prime element, 131; the great mystery, 133; numerical relations
among equivalents, 135; biographical sketches in prose and verse, 137; Comte's
epochs of science, 139 ; Dr. Brown's lay sermons, 141; the books of Nature and
Revelation, 143; physical puritanism, 145 ; homeopathy, mesmerism, ghosts
147 ; unity of plan, 148, 149.


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