diction, of strife, and of numberless citations, and thus avoided a very serious evil. In the form which I have adopted, the speakers are Alciphron and Euthyphron. The former speaks very much such sentiments as are uttered by the publick with its hundred heads, but they speak to one another alone, teach and controvert nobody in the world besides themselves. Whoever does not agree with Euthyphron, may retain the opinion of Alciphron, or-have his own opinion. Finally, I venture to confess, that the older I become, the more difficult for me is the tone of an instructer. Whom does one teach, moreover, when he teaches the publick as a mass? Where does this publick dwell? and in what style should we address it, that we may neither assume too lofty nor sink to too humble a tone? Here two individuals speak, and whoever will, may listen, improve what they say, and be either learner or teacher.

Let me venture to say, however, whom I would most gladly choose for readers of this work. Alciphron is a youth; he studies this poetry not from compulsion, not from the necessity of his profession, or of bread, but from a love of it. Young men then like him, and lovers of Scripture, lovers of the most ancient, the most simple, perhaps of the most truely heart-felt poetry in the world; lovers, in a word of the most ancient records of the human mind and heart,-unbiased, fresh, and ardent men of the same character, I would choose before all others for my readers. Of the childhood and youth of the human race, we can best speak with children and youth. The times antecedent to the Mosaick bond-service those feel with most congen iality whom the yoke of rules has never oppres

sed, and in whom the dawn of the world harmonizes with the dawning of their own souls. If my book contains any thing of worth, he is my best friend, who without either praise or censure procures for it readers of this description. Each one can always omit, what does not suit his taste, and for this purpose the contents of the dialogues are prefixed to them.

And

And if, as I could wish, there be among these youth, those engaged in the study of theology, I venture to say a word more particularly to them. The basis of theology is the Bible, and that of the New Testament is the Old. It is impossible to understand the former aright without a previous understanding of the latter; for Christianity proceeded from Judaism, and the genius of the language is in both books the same. this genius of the language we can no where study better, that is, with more truth, depth, comprehensiveness, and satisfaction, than in its poetry, and indeed, as far as possible, in its most ancient poetry. It produces a false impression and misleads the young theologian to commend to him the New Testament to the exclusion of the Old. Without this, that can never be understood in a scholar-like and satisfactory manner. In the Old Testament we find as an aid to this, a rich interchange of history, of figurative representation, of characters, and of scenery; and we see in it the many coloured dawn, the beautiful going forth of the sun in his milder radiance. In the New Testament it stands in the highest heavens, and in meridian splendour, and every one knows which period of the day to the natural eye of sense imparts most life and strength. Let the scholar then study the Old Testament, even if it be only as a human book full of ancient poetry, with

kindred feeling and affection, and thus will the New come forth to us of itself in its purity, its sublime glory, and more than earthly beauty. Let a man gather into his own mind, the abundant riches of the former, and he will be in the latter also, none of those smatterers, who, barren, and without taste or feeling, desecrate these sacred things.

Weimar, April 9th, 1782.

HERDER.

DIALOGUE I.

PREJUDICES against the poetry and language of the Hebrews. Causes of these. The language full of action and animation from the mode of forming its verbs. Importance of this to its poetical character. Its nouns also express action. The want of adjectives supplied by multiplicity of names. In what classes of objects these are to be sought. Names of the productions of nature, synonyms, numerals, words relating to ornament and luxury derived from the neighbouring nations. Reasons why the Hebrew was not developed in the same manner as the Arabick. Of the roots of verbs. They combine sensuous form and feeling. Organic formation of words in Northern and Southern nations. Of derivation from radical words. Wish for a lexicon formed on philosophical principles. Of the tenses of Hebrew verbs and their poetical character. Conjunction of many ideas in one word. Significancy of Hebrew letters. How to be decyphered. Of parallelism. Founded in that correspondence of quantity which pleases the ear. Of parallelism in Greek metre. How far it lies in the nature of language and feeling. Something analogous even among the Northern nations. Causes of its peculiarity in the Hebrew language. Its influence and use. Whether the language had originally its present number of regular conjugations. Study of it as a poetical language. Study of its poetry.

ALCIPHRON. So I find you still devoted to the study of this poor and barbarous language! A proof how much early impressions can effect, and how indispensably necessary it is, that our young minds be kept clear of the rubbish of antiquity. There is afterwards no hope of deliverance.

EUTHYPHRON. You speak like one of our modern illuminators, who would free men not only from the prejudices of childhood, but if possible from childhood itself. Do you know any thing of this barren and barbarous language? What are the grounds of your opinion concerning it?