(4.) PRONOUN.The personal pronouns are ἐγώ, I, σύ οι ἐσύ, thou, αὐτός, (by apheresis τός, ή, ό; he, she, it.

The enclitic nominatives τός τή τό, τοί ταί τα, can be used only in connexion with εἶναι.

The reflexive pronouns are formed by means of ὁ ἑαυτός, self, and the enclitic genitives, μοῦ μᾶς, σοῦ σᾶς, τοῦ fem. τῆς, τῶν ; e. g. ὁ ἑαυτός μου, myself, ὁ ἑαυτός της, herself, τοῦ ἑαυτοῦ των, of themselves.

The possessive pronouns are formed by means of idixós or e'dixós, own, and the abovementioned personal pronouns ; e. g. ὁ ἐδικός μου, ἡ ε'δι. κήμου, τὸ ἰδικόν μου, my, τοὺς ἐδικούς των, their.

The interrogative pronouns are sis, who ? and ποῖος, who ? which? The neuter τί, what ? may stand for the nom. and acc. of all genders and numbers.

The indefinite pronouns are sis, κάποιος, certain, some, and the neuter κάτι, some. Κάτι is indeclinable. Here belong δεῖνα and τάδε, such-a-one. The demonstrative pronouns are τοῦτος, vulgarly ἐτοῦτος, this, and ἐκεῖνος, that.

The relative pronouns are ὁποῦ, who, which, that, ὁ ὁποῖος, ἡ ὁποία, τὸ ὁποῖον, who, which, and ὅστις, ἥτις, who. Ὅποιος (observe the accent) means whoever, and the neuter őr, whatever.

(5.) VERB.-Paradigm of τύπτων

Ν. Β. τύπτω is not a modern

Greek verb, but is chosen merely for example's sake.

Aorist 1st.

Ρ. τύψωμεν

σύψετε

σύψουν

τύψης

τύψη

τύπω declin. like the pres.

Imperative Active.

Present. Strike thou, (continued action.)

Participle Active.

τύπτων, -ουσα, -ον, striking.

τύψας, ασα, —αν, striking, (momentary past.) τυπών, -οῦσα, —ov, synonymous with the 1st Aorist.

The vulgar dialect has, 1st sing. ἐγράφομαν, ἐγράφουμουν, 2d sing. ἐγράφοσταν, ἐγράφουσουν, 2d sing. and plur. ἐγράφονταν, 1st plur. ἐγραφόμασταν, 2d plur. ἐγραφίσασταν, etc.

Aorist ist. I was struck, (momentary action.)

The vulgar dialect has, ἐτύφθηκα, ἐτύφθηκες, ἐτύφθηκε, plur. ἐτυφθήκαμεν, ἐτυφθήκετε, ἐτύφθηκαν.

Aorist 2d. ἐτύπην declin. like the 1st Aorist.

Future 1st. I shall or will be struck. δ. θὰ συφθῶ

θὰ τυφθῆς

θὰ τυφθῇ

Ρ. θὰ τυφθῶμεν

Future 2d. θὰ τυπῶ declin. like the 1st Future.

Ρ. συφθήσε

ἂς τυφθοῦν

Aorist 1st. Be thou struck, (momentary action.)

5. τύψου

ἂς τυφθῇ

Present.

Aorist 1st.

Aorist 2d. τύπου declin. like the 1st Aorist.

Participle Passive.

τυπτόμενος, being struck.

συφθείς, being struck, (momentary past.)

Aorist 2d. τυπείς, synonymous with the 1st Aorist.

Perfect. τυμμένος, struck.

The vulgar dialect has imperf. ἤμαν, ἤμουν, 2d sing. ἧσταν, ἤσουν, 3d sing. and plur. rav, 1st plur. Huaorav, 2d plur. joaoτav.

7. Syntax, or Construction.-The rules of concord are the same as in ancient Greek. Nominatives plural neuter are not construed with a verb in the singular. The rules of government have this difference, that most prepositions govern the accusative, rarely the genitive; and that verbs govern an accusative of the immediate object, and an accusative or a genitive of the remote object.

8. The collocation of words differs considerably from that of the ancient Greek, and approximates to that of the English. In the leading proposition the subject stands first, then the copula, and lastly the predicate. In the dependent proposition the subject comes after the verb. The modifying word generally goes before the word modified.

9. The versification depends not on quantity, as in ancient Greek; but on accent and rhyme, as in English and German. 10. Orthography.-It is written in the same characters, together with the breathings, accents, and signs of interpunction, as the ancient Greek; and of course it presents the same general appearance to the eye.

ART. VII.-ON CHRISTIAN UNION.

"Thoughts on Evangelizing the World;" by THOMAS H. SKINNER. New York: John S. Taylor, 1836.

In the preceding number of this journal, we took the opportunity offered by a review of the work whose title stands at the head of our present article, to discuss at large the subject of Christian Union. A single distinct and interesting topic, VOL. IX.

37

which has a natural connection with the main subject, was, in that article, left untouched; and we expressed the intention to pursue it at another time. In order to recall the more forcibly to our readers' recollection, both the topic alluded to and its connection with the other topics already treated of; and in order also to embrace all that remains to be said in a continuous train of thought with what has been said already, we refer to our former article so far as to recapitulate the distinct heads or topics under which the ideas of that article were disposed.

Our author, it will be remembered, had insisted strongly on the duty and necessity of christian union, and the sin and evil of sectarianism; laying down a few simple principles, but without attempting or designing to follow out their operation. But we, assuming as established the existence of a principle of spiritual unity among all the followers of Christ, proposed to follow out the operation of that inward principle to its termination in external results, and to inquire into the hindrances it must encounter; into the possibility of its early consummation in outward union; into the necessity and the prospective extent, nature, and proper basis of that union, and into the means of its establishment. In thus tracing a known principle out to its effects no method appeared more direct, than to look, in the first place, at the determining and the modifying circumstances which enter into its operation. In the present case the determining circumstances are, the agreement in substantial christianity, the common principles of christian character, the similar hopes and aims of all the members of the christian body; the modifying circumstances are, the partial diversities in minor points of doctrine, and their established external separations. Our prominent ideas were arranged as follows:

First, There is, we attempted to show, a wide and important distinction, that ought to be observed between sectarianism, properly so called, and mere denominational preferences. Also by closely inspecting the mutual action of the denominational diversities existing among the different evangelical classes of christians, we found reason to conclude that, in this case, the modifying circumstances before alluded to cannot, by their own force merely, impair the principle of the heart, -the inward unity of spirit.

Secondly, This inward unity, if existing in some good measure, will, we affirmed, work out an external union in action and efforts; but the basis and extent of that union were