310 
short as in comes. 
miserable trifling. 
 Facetus—witty, facetious, from pew, to 
speak, as dicax from dico. Cetus seems to 
be a termination—somewhat as cundus in 
facundus.”’ Very like a whale, my Lord ! 
Manifestus seems to have been found a 
tough morsel. ‘Held so, as it were (manu), 
by the hand, that it cannot be denied or 
dissembled.”’ But what is festus? asks 
Mr. V. It can scarcely be a termination. 
Why not, say we, as well as cetus and cun- 
dus? Some refer it, continues Mr. V., to 
Jfendo, to find, discover ; whence fensi and 
Jfenstum (as hausi, haustum), then for soft- 
ness, festum. Others refer it to festim, 
i.e. confestim, immediately. In manibus 
positus et confestim cognitus. Or, as from 
HAvw, was formed «Aupaw (through a word 
adrumcw pf. Avoa) 3 shall we say that from 
fanviw, to disclose, make known, was a word 
pamupew, whence ponvyemw, and (through the 
pf. pass.) vzvupaisoc, Dor. pavufaisoc? Like 
H¢acos. To all this rig-ma-rol is added, 
by way of confirmation, a note—escos, clear, 
is a word which Schneider admits, though 
with doubt ; and jx«vog was rare, fine, clear. 
Less learning—less display of it of course 
we mean—would have pleased us better; 
and we cannot think that Mr. Valpy would 
have done any discredit to his judgment, 
his candour, or his courage, by frankly con- 
fessing ignorance upon pressing occasions, 
and fearlessly rejecting the worthless guesses 
he has sometimes so wantonly accumulated. 
The great merit of the book—and it is a 
very great merit—is the English explana- 
tions, free and full, of the sense of the 
words, according to their origin and compo- 
sition, where that origin and composition is 
distinctly traceable. 
All which is surely 
Farewell to Time, &c., by the Author of 
the Morning and Evening Sacrifice ; 1828. 
—As a book of devotion, it is long since we 
have seen any thing so free from objection 
both in matter and phrase—so full of sound 
and practical good sense—with so many 
marks of reflected thought—and so much 
infusion of a philosophical spirit. 
Among the offices of religion, that of 
ministering to the instruction and conso- 
lation of the afflicted and dying, is surely 
one which demands the most careful pre- 
paration—none can be more important— 
none more imperative. But it is not the 
clergy only on whom the task of consoling 
the dying devolves. Their visits can be 
but occasional. The office of comforting 
the sick chamber falls infinitely more on 
those who take a deep and family interest 
in the welfare of the sufferer—who should, 
therefore, be qualified to discharge it. The 
author found reason to regret the want of 
“¢ good helps’’ for the performance of this 
duty, among the multitude of treatises, in 
other respects of great value, which profess 
to have this object in view. His purpose, 
therefore, has been to supply what appears 
Monthly Review of Literature, 
[Sepr. 
to him a deficiency—to make his book di- 
rectly useful to the afflicted—to assist the 
younger members of his profession—and to 
enable Christians of all ranks, in their visits 
to the death-beds of the sick, or in the 
hours of patient watching, to soothe and 
instruct. 
For the successful prosecution of his pur- 
pose, four things appeared to him pre-emi- 
nently proper to be attended to, and his 
book is constructed according to that ar- 
rangement. To enlighten their under- 
standings on the subject of religion—to 
give them, that is, such views of the charac- 
ter of God—of his providential dispensa- 
tions—of his future plans—as may enable 
them to repose, with some measure of con- 
fidence, in the loving kindness of Him, who, 
during all the past portions of their exist- 
ence, has never failed to watch over them 
“for good ;”—to assist them in the per- 
formance of their devotional duties—to give 
those duties such a direction and tone as 
are suited to the condition of those who are 
labouring under mortal disease—who re- 
quire consolation and strength in the trials 
they are undergoing ;—to enforce certain 
actions—such as setting their affairs in or- 
der—being reconciled to those with whom 
they are at variance—giving a beginning 
to useful plans—offering good advice to 
those whom they are about to leave, and for 
whom they aré naturally interested ;—and 
finally, to suggest and impress prospective 
views—respecting that future life on which 
they are about to enter; and which may 
render it an object of desire, which, as the 
greatest of all the articles of revelation, it 
was undoubtedly intended to awaken.— 
“ These views differ in some respects,”” says 
the author, “ from such as are commonly 
given.”’ He is, however, satisfied it is im- 
portant to render the great doctrine of ever- 
lasting life as interesting to the affections of 
the human heart as possible ;—and that 
though the subject is confessedly above the 
complete investigation of any mortal mind, 
yet views better founded on nature—more 
conformable to the plans of divine wisdom ° 
as we now observe them—and more con- 
solatory to the sick, as well as engaging to 
the healthy and active, than those commonly 
presented on these topics—may be gained 
by those who apply themselves to the inter- 
pretation of the “visible things of God,” 
with all the helps which improved know- 
ledge, and a judicious use of revealed truth, 
are fitted to afford. 
Of the devotional services, some are 
adapted to the funeral forms observed by 
the Scotch. The constitution of the Scot- 
tish church, and the habits and views of the 
people of Scotland, do not admit of any 
formal service—such as is used in most 
Christian countries. ‘ But, perhaps,” ob- 
serves the author, “lest this should look 
like a reproach—the want of it has been 
less felt in Scotland, than it would shave 
been among a people of different habits ;— 
a ee 
