Supporting Documents

SD767.  Hugh Stuart Boyd to Unidentified Correspondent

Published in The Brownings’ Correspondence, 3, 327 (in part).

July 30th 1833.

To the Printer

At the end of the Supplement, after the words “sunshine of the Gospel,” dele HSB and the date, and, add the following paragraph.

As the hallowed doctrine of the Atonement is so closely connected with the divinity of Christ; I cannot refrain from observing that it is remarkably confirmed by philological investigation. Though various opinions be entertained respecting the nature of Christ, and the object of his sufferings; every scholar in every country, will concur as to the meaning of the Alcestis of Euripides. It will be allowed at once, that the following is the subject of this pathetic tragedy. Admetus is about to die. Apollo intercedes with the Fates, and they consent to spare him, on condition of one of his friends devoting himself, and dying in his stead. Alcestis offers herself as a substitute; and dies in the place of her husband. Let us examine the principal passages which relate to the event.

—πως δ᾽αν μαλλον ενδειξαιτο τις

Ποσιν προτιμιοσ᾽ η θελοσ᾽ ῾υπερθανειν;

“How could any one more clearly demonstrate how much she estimated her husband, than by being willing to die for him?”

Εγιυ σε πρεσζευεσα κᾳαντι της εμης

ψυχης καταστησασα, φως τοδ᾽ εισοραν,

θνησκω, παρον μοι μη θανειν, ᾽υπερ σεθεν.

“Honoring thee, and resolving that in exchange for my life, thou shouldst behold this light; when it is at my option not to die, I die for thee.”

Συδ᾽ αντιδοσα της εμης τα φιλτατα

ψυχης, εσωσας.

“But thou, giving what was most dear to thee, in exchange for my life, hast saved me.”

Συ γε τον σαυτᾶ ετλας ποσιν αντι σας αμειβαι

ψυχης εξ ῾ᾳδαο.

“Thou at least hast dared to rescue thy husband from the grave, given in exchange for thine own life.”

—αντι σε γε κατθανειν.

“To die instead of thee.”

Κ᾽αθρεω᾽ οφειλων, εχ᾽ʹστερθνησκων σεθεν.

“And I reared thee up, owing thee thus much; not dying for thee.”

Μη θνησχ᾽ ῾υπερ τεδ᾽ ανδρος, εδ᾽ εγω προ σε.

“Die not thou for this man, (meaning himself) nor I for thee.”

Ει την παραυσαν κατθανειν πεισειας αν

Γυναιχ᾽ ῾υπερ σε,

“If thou couldst persuade thy present wife to die for thee.”

Αλλ᾽ ε συ νεκρσν αντι σε τονδ᾽εχφερεις.

“But thou shalt not bear out this person, (meaning himself) died in the place of thee.”

The English reader will be enabled by the translations which I have subjoined, to appreciate the force of the argument. The learned will observe, that αντι and ῾υπερ are promiscuously employed; but ῾υπερ in these passages, unquestionably signifies in the place of, and not for the sake of. Some other passages occur, which bear upon the subject; but as προ is used instead of αντι and ῾υπερ, I have not cited them. For one instance, we find δια. [1]

As I am afraid of extending my remarks to too great a length,—I shall content myself with referring the reader to the following, among many other passages, of the new Testament. I particularly request that he will compare the first extract which I have given from the Heathen Poet, with the first of the texts to which I shall refer him. John. chap. 15. v. 13. 1 Peter. ch. 4. v. 1. 1 Tim. ch. 2. v. 6. Math. ch. 20. v. 28. Mark. ch. 10. v. 45. Rom. ch. 5. v. 6. 7. 8. 2 Cor. ch. 5. v. 15. 21[.] I Thess. ch. 5. v 10. 1 Peter ch. 3. v. 18. 1 Cor. ch. 8. [v.] 11. 2 Cor. ch. 5. v. 20. In this text υπερ occurs twice; and St Chrysostom in his Com. on the verse, thus writes, τουτεριν, αντι χριστου: “That is, in the place of Christ.”

If we attentively compare the texts just referred to, with the passages which have beem given from Euripides, we shall especially observe two things. 1stly The phraseology in both cases is the same; ῾υπερ and αντι being promiscuously used. 2dly Some strong and remarkable expressions are applied to Christ, which are not applied to Alcestis. He is declared to be the oblation; (προσφορα) the sacrifice; (θυσια) the redemption; (απολυτροσις) the propitiation; (ςλασμος) the propitiatory; (ςλαστηριος) the redemption-price, or ransom; (λυτρον) the redemption-price paid for the life of a captive; (αντιλυτρον). Now, it is at once admitted by all, that Alcestis offered up herself, as a vicarious sacrifice for her husband; that she redeemed his life with her own; yet this admission is made; on evidence less strong and less decisive, than the evidence for the vicarious sacrifice of Christ. It is surely unnecessary to point out the obvious deduction. Can any man be so blind as not to perceive it, or so uncandid as not to acknowledge it? *(See the note over leaf

I would in conclusion ask the Unitarian, if it be possible that a system can be true, which requires for its support those arts so uniformly practised; mis[s]tatements, misrepresentations, misquotations, mistranslations; collocations of words, which no Greek writer ever dreamt of; prepositions made to signify what they never signified, except when a different case was governed; and, as the capstone to this edifice of sin, a conjectural emendation of the Word of God!!! As a scholar, I should be ashamed of bar barisms [sic] so unclassical, even if I did not abhor them as a Christian. Let the Unitarian turn from these unhallowed doings; read the scripture with humility, [2] and pray for the illimunation of the Spirit.

HSB.

(Turn over)

*At the end of my “Brief Refutation of Popery, from the writings of the Fathers,” I stated my ideas of the argument which I have pursued above; but being weary of writing, at the time of my publishing that work, I expressed a wish that some Christian Scholar would pursue the enquiry. I have not however heard, that any person has taken up the subject.

Publication: None traced.

Manuscript: Mills College.

1. This paragraph is preceded by a passage which is marked out, and which reads as follows:

2. Portion after the word “ashamed” is altered by an unidentified hand, and originally reads as follows: “… of such devices, even if I did not abhor them as a Christian. Let the Unitarian calmly meditate what I have written,—remember that he is fallible, …”

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