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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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favourable to nothing but the active and devoted discharge of wnat / thej * esteemed their Christian duties , and who , in the midst of darkness , kept a light burning from which Europe was illuminated during ages of gloom , would be a valuable contribution to your work , to which I sincerely wish success , LAICUS ANGLICANUS .
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To the Editor * Sir , Professor Pareau ' s work , entitled , " Disputatio de Mythica Sacrl Codicis Interpretations , " may not be in the hands of many of your readers . His explanation of Genesis xix . 26 , appears to me rational and satisfactory .
Previously to my seeing it , I had rested in the conjectural reading of Le Clerc of r ^ Dn 32 f » nm for rkn S'tt > nm , adopted by Dathe , and commended by Rosenmiiller . A suspicion , however , always attaches to explanations which depend upon conjectural emendations or alterations of the text : I therefore prefer the interpretation of Professor Pareau : it is in
substance as follows , incidentally introduced as illustrative and confirmatory of the necessity of attending in our inquiries into the meaning of the sacred text , to the following canon , ' ut in libris sacris interpretandis ratio habeatursermonis et usus loquendi . " From not attending to the peculiar style and p hraseology of Scripture , and by aiming at a too literal sense , Baiier , the great patron of the Mythic system of interpretation , has compared the case of Lot ' s wife with the legend of Eurydice and the fate of Niobe ; and
commentators of the most acknowledged talents have advanced explanations , which have afforded a too serious handle to infidels and objectors . Several of these absurdities are enumerated by Pfeiffer in his Centuria , Vol . I . pp . 65—67 of his Works . Pfeiffer ' s own view of the passage is then given , which is as incredible as are those of his learned precursors , and will in the "present age , I conceive , have few patrons . It is given in a note below . * But to return to Pareau .
First , in reference to the expression , " looking behind , " at ch . xviii . \ 6 , the words looking toward Sodom , unambiguously mean to go in the way thither : this is quite clear from the connected mention in that verse of Abraham going with them , i . e . the angels or messengers , and bringing them on their way . The same signification of the phrase is evidently implied in the 17 th verse of the 19 th chapter , where it occurs again , and
where " ne respicerent" must be understood as importing that Lot and his companions were to continue with all speed their retreat , and to give up every thought and purpose of returning . How the formula " looking back , " came to signify the same as going back , is easily accounted for , from the circumstance of persons keeping their faces in a direction towards the place whither they are journeying . So Luke ix . 53 , it is said , they did not receive him , because hisyace was as though he would go to Jerusalem , that is , they perceived he was going to Jerusalem : such was his design and
pur-* Decisio , Uxor Loti ob incredulitatem , extremam in re servatu facili inobedientiam et praeposterum terrenorum desiderium , vere et substantialiter conversa e $ t quoad corpus , seu diriguit in statuam constantem e sale minerali , sive metallico ^ ut esset ceu marmoreum quoddara divinae castigationis monumentum . So Pfeiffer decides the point , " crcdat Judeeuu Apclla . " '
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The Case o / Lot ' s frffe . \ % b
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* THE CASE OP LOT ' S WIFE ,
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1827, page 185, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1794/page/25/
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