BELL AND ABBOTT SCHOLARSHIPS.

MARCH 10, 1884. 9-12.

I. 1. POINT out the spiritual importance of the Call of Abraham; and the unique position which Abraham occupies in the religious history of the world.

2. Examine the Mosaic law on slavery.

3. What is the Jewish division of the Books of the Old Testament? Explain any apparent anomalies in the position of particular Books.

4. State the source, the original context, the application, of the quotations in the following passages:

For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth.

As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

II. 1. Mention the events and details which are common to the first three Evangelists and St John.

2. Quote the original of the Lord's Prayer as given by St Matthew, or of the Nunc dimittis.

3. Translate, with short notes:

Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει· αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας, καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἣν ἐν τῷ ἀνθρώπῳ.

CLXXXIV.

FF

Ἐν ᾧ καὶ ὑμεῖς, ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγε λίας τῷ ἁγίῳ, ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας· ἡμῶν εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.

Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου.

4. Render into the original, with any remarks upon the version which seem to be required:

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.

But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

III. 1. State the differences between the doctrine of the Churches of England and Rome on Holy Scripture.

2. Explain the terms: Deism, Manichæism, Pantheism-Erastianism, Ultramontanism.

3. Give some account of the origin and character of the Prayer-Book Psalter. 4. Explain the following terms: Collect, Ember days, Lent, Pentecost, WhitSunday.

IV. 1. State what you know of the life and works of Origen or Jerome.

2. By what events was the spread of Mohammedanism in Europe finally checked?

3. Mention the Cambridge men (naming their Colleges) who were distinguished in the English Reformation.

4. Give the chief works and dates of the following: R. Bacon, Bede, G. Herbert, J. Howe, Sir T. More, Tyndale, Whichcote.

MONDAY, March 10, 1884. 14.

TRANSLATE, with short notes :

δ ̓ ἐστὶ τὰ λόγῳ μὲν οἷά τε,

ὑμεῖς δὲ ἴστε φυλακὰς τὰς τοῦτο μὲν γὰρ ἡμέων όντων καταιδεόμενος ἡμέας, τὰ δέ κου

I. Λέγει πρὸς ταῦτα. Ὀτάνης, ἐπειδὴ ὥρα σπερχόμενον Δαρεῖον· Επεί τε ἡμέας συνταχύνειν ἀναγκάζεις καὶ ὑπερβάλλεσθαι οὐκ ἐᾷς, ἴθι ἐξηγέεο αὐτὸς ὅτεῳ τρόπῳ πάριμεν ἐς τὰ βασιλήϊα καὶ ἐπιχειρήσομεν αὐτοῖσι. φυλακὰς γὰρ δὴ διεστεώσας οἶδάς κου καὶ αὐτὸς, εἰ μὴ ἰδὼν, ἀλλ ̓ ἀκούσας· τὰς τέῳ τρόπῳ περήσομεν ; Αμείβεται Δαρείος τοισίδε· Οτάνη, ἢ πολλά ἐστι τὰ λόγῳ μὲν οὐκ οἷά τε δηλῶσαι, ἔργῳ δέ· ἄλλα ἔργον δὲ οὐδὲν ἀπ ̓ αὐτῶν λαμπρὸν γίνεται. κατεστεώσας εούσας οὐδὲν χαλεπάς παρελθεῖν. τοιῶνδε οὐδεὶς ὅστις οὐ παρήσει, τά μέν κου καὶ δειμαίνων, τοῦτο δὲ ἔχω αὐτὸς σκῆψιν εὐπρεπεστάτην, τῇ πάριμεν, φὰς ἄρτι τε ἥκειν ἐκ Περσέων καὶ βούλεσθαί τι ἔπος παρὰ τοῦ πατρὸς σημῆναι τῷ βασιλέϊ. ἔνθα γάρ τι δεῖ ψεῦδος λέγεσθαι, λεγέσθω. τοῦ γὰρ αὐτοῦ γλιχόμεθα οι τε ψευδόμενοι καὶ οἱ τῇ ἀληθείῃ διαχρεόμενοι. οἱ μέν γε ψεύδονται τότε, ἐπεάν τι μέλλωσι τοῖσι ψεύδεσι πείσαντες κερδήσεσθαι, οἱ δ ̓ ἀληθίζονται, ἵνα τι τῇ ἀληθείῃ ἐπισπάσωνται κέρδος και τι μᾶλλον σφι ἐπιτράπηται. οὕτω οὐ ταὐτὰ ἀσκέοντες τωυτοῦ περιεχόμεθα. εἰ δὲ μηδὲν κερδήσεσθαι μέλλοιεν, ὁμοίως ἂν ὅ τε ἀληθιζόμενος ψευδὴς εἴη καὶ ὁ ψευδόμενος ἀληθής. ὃς ἂν μέν νυν τῶν πυλουρῶν ἑκὼν παρίῃ, αὐτῷ οἱ ἄμεινον ἐς χρόνον ἔσται· ὃς δ ̓ ἂν ἀντιβαίνειν πειρᾶται, διαδεικνύσθω ἐνθαῦτα ἐὼν πολέμιος καὶ ἔπειτεν ὠσάμενοι ἔσω ἔργου ἐχώμεθα.

HERODOTUS III. 72.

ΙΙ. Τῇ δ' ὑστεραίᾳ ἐκκλησίᾳ ὁ Νικίας, καίπερ τῶν Λακεδαιμονίων αὐτῶν ἠπατημένων καὶ αὐτὸς ἐξηπατημένος περὶ τοῦ μὴ αὐτοκράτορας ὁμολογῆσαι ἥκειν, ὅμως τοῖς Λακεδαιμονίοις ἔφη χρῆναι φίλους μᾶλλον γίγνεσθαι, καὶ ἐπισχόντας τὰ πρὸς ̓Αργείους πέμψαι ἔτι ὡς αὐτοὺς καὶ εἰδέναι ὅ τι διανοοῦνται, λέγων ἐν μὲν τῷ σφετέρῳ καλῷ, ἐν δὲ τῷ ἐκείνων ἀπρεπεῖ τὸν πόλεμον ἀναβάλλεσθαι· σφίσι μὲν γὰρ εὖ ἑστώτων τῶν πραγμάτων ὡς ἐπὶ πλεῖστον ἄριστον εἶναι διασώσασθαι τὴν εὐπραγίαν, ἐκείνοις δὲ δυστυχοῦσιν ὅτι τάχιστα εύρημα είναι διακινδυνεῦσαι. ἔπεισέ τε πέμψαι πρέσβεις, ὧν καὶ αὐτὸς ἦν, κελεύσοντας Λακεδαιμονίους, εἴ EL τι δίκαιον διανοοῦνται, Πάνακτόν τε ὀρθὸν ἀποδιδόναι καὶ ̓Αμφίπολιν, καὶ τὴν Βοιωτῶν ξυμμαχίαν ἀνεῖναι, ἢν μὴ ἐς τὰς σπονδὰς ἐσίωσι, καθάπερ εἴρητο ἄνευ ἀλλήλων μηδενὶ ξυμβαίνειν. ἐκέλευον ὅτι καὶ σφεῖς, εἰ ἐβούλοντο ἀδικεῖν, ἤδη ἂν Αργείους ξυμμάχους πεποιῆσθαι, ὡς παρεῖναί γ ̓ αὐτοὺς αὐτοῦ τούτου ἕνεκα. εἴ τέ τι ἄλλο ενεκά

εἰπεῖν ΤΕ

λουν, πάντα ἐπιστείλαντες ἀπέπεμψαν τοὺς περὶ τὸν Νικίαν πρέσβεις. καὶ ἀφικομένων αὐτῶν καὶ ἀπαγγειλάντων τά τε ἄλλα καὶ τέλος εἰπόντων ὅτι εἰ μὴ τὴν ξυμμαχίαν ἀνήσουσι Βοιωτοῖς μὴ ἐσιοῦσιν ἐς τὰς σπονδάς, ποιήσονται καὶ αὐτοὶ ̓Αργείους καὶ τοὺς μετ ̓ αὐτῶν ξυμμάχους, τὴν μὲν ξυμμαχίαν οἱ Λακεδαιμόνιοι Βοιωτοῖς οὐκ ἔφασαν ἀνήσειν, ἐπικρατούντων τῶν περὶ τὸν Ξενάρη τὸν ἔφορον ταῦτα γίγνεσθαι, καὶ ὅσοι ἄλλοι τῆς αὐτῆς γνώμης ἦσαν, τοὺς δὲ ὅρκους δεομένου Νικίου ἀνενεώσαντο.

Give a short account of the circumstances referred to.

THUCYDIDES V. 46.

αν

ΣΩ. Αλλ ̓, ὦ γενναῖε, τούτου ἐπαινοῖντ ̓ ἂν αὐτῶν εἰς διδαπερὶ αὐτὰ ἃ χρὴ τοὺς ἀγαθοὺς ΣΩ. Οὐκ οἶσθ' ὅτι χρὴ τοὺς εἰδέναι; ἢ οὔ; ΑΛ. Πῶς γὰρ

ΑΛ. 'Αλλ ̓ ἴσως τοῦτό σοι οὐκ ὀρθῶς ἀπεκρινάμην, τὸ φάναι εἰδέναι αὐτὸς ἐξευρών. ΣΩ. Τὸ δὲ πῶς εἶχεν; ΑΛ. Εμαθον, οἶμαι, καὶ ἐγὼ ὥσπερ καὶ οἱ ἄλλοι. ΣΩ. Πάλιν εἰς τὸν αὐτὸν ἥκομεν λόγον. παρὰ τοῦ; φράζε καμοί. ΑΛ. Παρὰ τῶν πολλῶν. ΣΩ. Οὐκ εἰς σπουδαίους γε διδασκάλους καταφεύγεις εἰς τοὺς πολλοὺς ἀναφέρων. ΑΛ. Τί δαί; οὐχ ἱκανοὶ διδάξαι οὗτοι ; ΣΩ. Οὔκουν τα πεττευτικά γε καὶ τὰ μή καίτοι φαυλότερα αὐτὰ οἶμαι τῶν δικαίων εἶναι. τί δέ; σὺ οὐχ οὕτως οἴει; ΑΛ. Ναί. ΣΩ. Εἶτα τὰ μὲν φαυλότερα οὐχ οἷοί τε διδάσκειν, τὰ δὲ σπουδαιότερα; ΑΛ. Οἶμαι ἔγωγε· ἄλλα γοῦν πολλὰ οἷοί τ ̓ εἰσὶ διδάσκειν σπουδαιότερα τοῦ πεττεύειν. ΣΩ. Ποῖα ταῦτα; ΑΛ. Οἷον καὶ τὸ ἑλληνίζειν παρὰ τούτων ἔγωγε ἔμαθον, καὶ οὐκ ἂν ἔχοιμι εἰπεῖν ἐμαυτοῦ διδάσκαλον, ἀλλ ̓ εἰς τοὺς αὐτοὺς ἀναφέρω, οὺς σὺ φῂς οὐ σπουδαίους εἶναι διδασκάλους. μὲν ἀγαθοὶ διδάσκαλοι οἱ πολλοί, καὶ δικαίως σκαλίαν. ΑΛ. Τί δή ; ΣΩ. Ὅτι ἔχουσι διδασκάλους ἔχειν. ΑΛ. Τί τοῦτο λέγεις ; μέλλοντας διδάσκειν ὁτιοῦν αὐτοὺς πρῶτον οὔ; ΣΩ. Οὐκοῦν τοὺς εἰδότας ὁμολογεῖν τε ἀλλήλοις καὶ μὴ διαφέρεσθαι; ΑΛ. Ναί. ΣΩ. Ἐν οἷς δ' ἂν διαφέρωνται, ταῦτα φήσεις εἰδέναι αὐτούς; ΑΛ. Οὐ δῆτα. ΣΩ. Τούτων οὖν διδάσκαλοι πως ἂν εἶεν; ΑΛ. Οὐδαμῶς. ΣΩ. Τί οὖν; δοκοῦσί σοι διαφέρεσθαι οἱ πολλοὶ ποῖόν ἐστι λίθος ἢ ξύλον; καὶ ἐάν τινα ἐρωτᾷς, ἆρ ̓ οὖν τὰ αὐτὰ ὁμολογοῦσι, καὶ ἐπὶ ταὐτὰ ὁρμῶσιν, ὅταν βούλωνται λαβεῖν λίθον ἢ ξύλον; ὡσαύτως καὶ πάνθ' ὅσα τοιαῦτα· σχεδόν γάρ τι μανθάνω τὸ ἑλληνίζειν ἐπίστασθαι ὅτι τοῦτο λέγεις ἢ οὐ; ΑΛ. Ναί. ΣΩ. Οὐκοῦν εἰς μὲν ταῦτα, ὥσπερ εἴπομεν, ἀλλήλοις τε ὁμολογοῦσι καὶ αὐτοὶ ἑαυτοῖς ἰδίᾳ, καὶ δημοσίᾳ αἱ πόλεις πρὸς ἀλλήλας οὐκ ἀμφισβητοῦσιν [αἱ μὲν ταῦθ ̓ αἱ δ ̓ ἄλλα φάσκουσιν]; ΑΛ. Οὐ γάρ. ΣΩ. Εἰκότως ἂν ἄρα τούτων γε καὶ διδάσκαλοι εἶεν ἀγαθοί.

PLATO Alcibiades VII 110 B-111 D.

IV. Οἶμαι τοίνυν ἔγωγε κἀκεῖνο ἐνθυμεῖσθαι δεῖν, ὅτι μὴ προσδεξαμένων μὲν ὑμῶν τοὺς Μεγαλοπολίτας, ἐὰν μὲν ἀναιρεθῶσι καὶ διοικισθῶσιν, ἰσχυροῖς Λακεδαιμονίοις ἔστιν εὐθὺς εἶναι, ἐὰν δὲ σωθῶσιν ἄρα, ὡς ἤδη τι καὶ παρ ̓ ἐλπίδας ἐξέβη, βέβαιοι σύμμαχοι Θηβαίων δικαίως ἔσονται· ἂν δὲ προσδέξησθε, τούτοις μὲν ὑπάρξει ἤδη σωθῆναι δι ̓ ὑμᾶς, τὸ δὲ συμβησόμενον καὶ τὸν τοῦ κινδύνου λογισμὸν μετενεγκόντες σκοπῶμεν ἐπὶ Θηβαίων καὶ Λακεδαιμονίων. αν μὲν τοίνυν καταπολεμηθῶσιν οἱ Θηβαῖοι, ὥσπερ αὐτοὺς δεῖ, οὐκ ἔσονται μείζους τοῦ δέοντος οἱ Λακεδαιμόνιοι τούτους ἔχοντες ἀντιπάλους τοὺς ̓Αρκάδας, ἐγγὺς οἰκοῦντας ἂν δ ̓ ἀνενέγκωσιν ἄρ ̓ οἱ Θηβαῖοι καὶ σωθῶσιν, ἀλλ ̓ οὖν ἀσθενέστεροί γ ̓ ἔσονται ἡμῖν συμμάχων γεγενημένων τῶνδε καὶ δι ̓ ἡμᾶς σεσωσμένων· ὥστε πανταχῆ συμφέρει μήτε προέσθαι τοὺς Ἀρκάδας μήτε δι ̓ αὑτοὺς, ἂν ἄρα σωθώσι, περιγεγονέναι δοκεῖν, μήτε δι' ἄλλους τινάς, ἀλλὰ δι ̓ ὑμᾶς.

DEMOSTHENES ὑπὲρ Μεγαλοπολιτῶν p. 210, §§ 35, 36.

TUESDAY, March 11, 1884. 9—12.

For LATIN PROSE:

1. The voice of history, which is often little more than the organ of hatred or flattery, reproaches Sapor with a proud abuse of the rights of conquest. We are told that Valerian, in chains, but invested with the imperial purple, was exposed to the multitude, a constant spectacle of fallen greatness; and that whenever the Persian monarch mounted on horseback, he placed his foot on the neck of a Roman Emperor. Notwithstanding all the remonstrances of his allies, who repeatedly advised him to remember the vicissitude of fortune, to dread the returning power of Rome, and to make his illustrious captive the pledge of peace, not the object of insult, Sapor still remained inflexible. When Valerian sank under the weight of shame and grief, his skin, stuffed with straw, and formed into the likeness of a human figure, was preserved for ages in the most celebrated temple of Persia; a more real monument of triumph than the fancied trophies of brass and marble so often erected by Roman vanity. The tale is moral and pathetic, but the truth of it may very fairly be called in question. GIBBON, Decline and Fall of the Roman Empire. Chap. x.

2. Look, gentlemen, to the whole tenour of your Member's conduct. Try whether his ambition or his avarice have justled him out of the straight line of duty; or whether that grand foe of the offices of active life, that master-vice in men of business, a degenerate and inglorious sloth, has made him flag and languish in his course. This is the object of our inquiry. If our Member's conduct can bear this touch, let us mark it for sterling. He may have fallen into errors; he must have faults; but our error is greater, and our fault is radically ruinous to ourselves, if we do not bear, if we do not even applaud the whole compound and mixed mass of such a character. Not to act thus is folly; I had almost said it is impiety. He censures God who quarrels with the imperfections of man. Gentlemen, we must not feel peevish with those who serve the people. For none will serve us, while there is a court to serve, but those who are of a nice and jealous honour. Depend upon it that the lovers of freedom will be free.

BURKE, Speech at Bristol previous to the Election, 1780.