tral Asia, on the continent of Africa, and in the isles of the Indian Ocean,

A version of the whole Bible in Arabic has come down to us: but it is now antiquated, like the Persian, both in dialect and orthography. It does not appear that any composition in a living language, of a higher date than about five hundred years, can be of popular use, unless we learn it from our infancy. The language of our own Scriptures becomes now peculiar in many respects, and distinct from the popular speech. It is supposed that the Arabic Translation is upwards of a thousand years old. Had there been no interruption in the profession of Christianity in Arabia, the ancient Translation might possibly have sufficed in like manner as the Hebrew is still understood by the Jews, and the Syriac by the Syrian Christians. But when a new religion is to be proposed to a people, we must use the most dignified medium, and present it in the language which is in popular use. The present Arabic Translation in the Polyglot is perfectly intelligible to those who will study it with a lexicon; but we certainly cannot offer it at this time as conveying the meaning of the Christian Scriptures to the Land of Yemen, or Arabia the Happy.

*

Soon after Sabat, the Arabian, had been converted to Christianity, the object which chiefly occupied his thoughts, was a translation of the Scriptures for his native country. He himself could easily read and understand the existing translation, for he is a learned man, and acquainted radically with every dialect of the language; and it was by means of that translation that he himself became a Christian,† but he says he should be ashamed to offer the Bible to his countrymen in its

*See account of his conversion in the "Star in the East," at the end of this volume.

The copy of the New Testament, which fell into the hands of Sabat, was one of the edition published in 1727, by "the Society for promoting Christian Knowledge," revised by Solomon Negri. An investment of these Arabic Testaments, was sent about 1759, to the Society's Missionaries in Calcutta, who circulated them through different provinces. The following is a well attested fact: They sent some copies to the Mahomedan Priests at Delhi, who "requested that the supply might be continued." See Proceedings of the Society of that period.

present form; such a version would neither be acceptable to the learned, nor intelligible to the unlearned.

This noble Arabian has been now three years, or more, employed in translating the Scriptures into the Arabic Language, with the aid of other learned Asiatics, under the superintendance of the Rev. H. Martyn, who has himself been long a student of the Arabic Tongue. Mr. Martyn has lately stated their reasons for undertaking a new translation, which the Author will here subjoin, in deference to the learned at home, who may think some further explanation necessary.

Of the Arabic version of the Polyglot, the late professor Carlyle, in his copy of Proposals for printing a new edition of it, speaks in the highest terms, and observes, that it was used both by Jews and Christians as a faithful and elegant representation of their respective books of faith. But even supposing that both Jews and Christians are satisfied with the translation, no one, who has had an opportunity of observing the degraded state of these people in the East, would admit them as competent judges of the Arabic. The professor has adduced, in favor of the version in question, the opinions of Erpenius, Gabriel Sionita, and Pocock, names of high consideration in Arabic learning, particularly the last. It is certain, however, that such of the Mahomedans as have seen this version, think very differently of it. If we would invite the fastidious Mussulman to review the sacred law which he supposes abrogated, let us not neglect our present opportunities; but, with such an instrument as Sabat in our possession, let us attempt at least, to send forth the Scriptures in a style which shall command respect, even in Nujed and Hejaz.'

Mr. Martyn adverts to the new edition of the Polyglot translation, now publishing in England, under the patronage of the Bishop of Durham, and highly commends the design. "We rejoice," writes he, "to hear that the old Polyglot is going forth at last in a new dress. It may be useful to some in Asia, as it was to Sabat." And, in regard to the extent of country through which the Arabic is spoken, he observes, that the Arabic translation is of more importance than one

fourth of all the translations now in hand. "We will begin," says he, "to preach to Arabia, Syria, Persia, Tartary, part of India and of China, half of Africa, all the sea-coast of the Mediterranean and Turkey; and one tongue shall suffice for them all."

The proposal for publishing the Arabic Bible has already met with a very liberal patronage in India. It is intended to publish an edition of the New Testament, in a splendid form, for the use of the chief men in Arabia and Persia, resembling, as nearly as possible, their own beautiful writing. The Universities, and literary bodies in Europe, will, no doubt, be disposed to subscribe for some copies of this truly classical Work. It is stated in the last accounts, dated May 1810, that the translation of the New Testament was expected to be finished by the end of the year 1811.

THE ARABIC SCHOOL FOR THE TRANSLATION OF THE SCRIPTURES.

THE REV. Henry Martyn, B. D. Fellow of St. John's College, Cambridge, went out to India about five years ago. His qualifications for the general superintendance of scriptural translation, are truly respectable. After acquiring the highest academical honours in science and a just celebrity for classical knowledge, he devoted himself to the acquirement of the Arabic and Hindostanee Languages. His mind was strongly impressed, at an early period, with the duty and importance of communicating the revealed Religion to heathen nations. He had a spirit to follow the steps of Swartz and Brainerd, and preach to the natives in the woods; but his peculiar qualifications, as a critical scholar, have fixed him to the department of translation. He had not been long in Bengal before he was joined by Sabat and Mirza, and other learned natives; so that they now form an Arabic school, from which it is not pretended that there is any appeal in India.*

*As Mr. Martyn and his associates at Cawnpore_constitute the Arabic School in India, for the translation of the Scriptures; so Dr. Carey, and the Missionaries at Serampore, compose the Shanscrit School. See two Memoirs lately published, and the. Proceedings of the Baptist Society, published annually.

Mr. Martyn's own proper department is the Hindostanee Language. Soon after his arrival, he translated the Liturgy of the Church of England into that tongue; being the first who introduced the Church Service to our native subjects in Bengal. He found that many of the wives of the English soldiers were Hindostanee women professing Christianity, but who did not understand the English Language, and being desirous to discharge faithfully the duties of his clerical office, he thought it proper to attempt such a translation. After reading prayers to the soldiers in English, he reads Hindostanee prayers to their wives, and to other natives. This original work, having received repeated revision and amendment, is esteemed by competent judges to be a perspicuous and faithful version of the sublime original. He also translated, about the same time, the Parables and parabolic speeches, or apophthegms, of our Saviour, into the same language, with an explanation subjoined to each.

But the grand work which has chiefly engaged the attention of this Oriental Scholar, during the last four years, is his Translation of the whole Bible into the HINDOSTANEE Language. It has been often acknowledged, that a version of the Scriptures into what is justly called "the grand popular language of Hindostan," would be the most generally useful in India. Mr. Martyn is in no haste to print any part of his Work, being desirous that it should be first revised and approved by the best scholars. His chief difficulty is in settling the orthography of the language, and in ascertaining what proportion of words ought to be admitted from the Persian and Arabic fountains; for the Hindostanee is yet in its infancy, as a written and grammatical tongue; and it is probable, that Mr. Martyn's Work will contribute much to fix its standard. To evince the care and accuracy which he proposes to himself in this Translation, it will be proper to subjoin his last official Report on the subject, dated December,

1809.

"The Hindostanee New Testament has been finished some time, and submitted to the inspection of a variety of persons in different parts of the country; but

the opinions formed of the work have not hitherto appeared to justify its publication. I am perfectly convinced of the inutility of attempting to please all; yet I thought it better to withhold from the Press what longer experience, and the possession of more efficient instruments might enable me to send forth, in a form more calculated to give general satisfaction. The person, whose assistance I was most anxious to obtain, has once more joined me; and I am now willing to hope that the Word of God may be presented to the native of India, so as to be intelligible to the generality of readers. The grammar of the language is nearly fixed by Mr. Gilchrist's learned and useful labors; but it is still difficult to write in it with a veiw to general utility. For the higher Mahomedans and men of learning will hardly peruse, with satisfaction, a book in which the Persian has not lent its aid to adorn the style. To the rest, a larger proportion of Hindoo is more acceptable. The difficulty of ascertaining the point equally removed from either extreme, would be considerably lessened, were there any prose compositions in the language, of acknowledged purity. But unfortunately no such standard exists: no works of any description have been found but poems. Lately some translations in Hindostanee prose have issued from the College of Fort William; but as they have not yet stood the test of time, and are very little known in the country, they could not be safely referred to as a standard. Thus I have been left to the guidance of my own judgment far more than I could have wished."

In regard to the Arabic and Persian Translations, both of which Mr. Martyn superintends, as well as the Hindostanee, he thus writes:

"In the Persian and Arabic Translations there are happily no such difficulties. The valuable qualities of our Christian Brother, Nathaniel Sabat, render this part of the work comparatively easy. As he is, I trust, a serious Christian, the study of the Word of God, and the translations of it, are of course a matter of choice with him, and a rigid adherence to the original a point