Robert Young (1863)
"Style of the Sacred Writers, and of this Translation

ONE of the first things that is likely to attract the attention of the Readers of this New Translation is its lively, picturesque, dramatic style, by which the inimitable beauty of the Original Text is more vividly brought out than by any previous Translation. It is true that the Revisers appointed by King James have occasionally imitated it, but only in a few familiar phrases and colloquialisms, chiefly in the Gospel Narrative, and without having any settled principles of translation to guide them on the point. The exact force of the Hebrew tenses has long been a vexed question with critics, but the time cannot be far distant when the general principles of the late learned Professor Samuel Lee of Cambridge, with some modification, will be generally adopted in substance, if not in theory. It would be entirely out of place here to enter into details on this important subject, but a very few remarks appear necessary, and may not be unacceptable to the student.

1. It would appear that the Hebrew writers, when narrating or describing events which might be either past or future (such as the case of Moses in reference to the Creation or the Deluge, on the one hand, and to the Coming of the Messiah or the Calamities which were to befall Israel, on the other), uniformly wrote as if they were alive at the time of the occurrence of the events mentioned, and as eye-witnesses of what they are narrating.

It would be needless to refer to special passages in elucidation or vindication of this principle essential to the proper understanding of the Sacred Text, as every page of this Translation affords abundant examples. It is only what common country people do in this land at the present day, and what not a few of the most popular writers in England aim at and accomplish—placing themselves and their readers in the times and places of the circumstances related.

This principle of translation has long been admitted by the best Biblical Expositors in reference to the Prophetic Delineation of Gospel times, but it is equally applicable and necessary to the historical narratives of Genesis, Ruth, etc.

2. The Hebrew writers often express the certainty of a thing taking place by putting it in the past tense, though the actual fulfilment may not take place for ages. This is easily understood and appreciated when the language is used by God, as when He says, in Gen. xv. 18, "Unto thy seed I have given this land;" and in xvii. 4, "I, lo, My covenant is with thee, and thou hast become a father of a multitude of nations."

The same thing is found in Gen. xxiii. 11, where Ephron answers Abraham: "Nay, my lord, hear me; the field I have given to thee, and the cave that is in it; to thee I have given it; before the eyes of the sons of my people I have given it to thee; bury thy dead." And again in Abraham's answer to Ephron: "Only—if thou wouldst hear me—I have given the money of the field; accept from me, and I bury my dead there." Again in 2 Kings v. 6, the King of Syria, writing to the King of Israel, says: "Lo, I have sent unto thee Naaman, my servant, and thou hast recovered him from his leprosy,"—considering the King of Israel as his servant, a mere expression of the master's purpose is sufficient. In Judges viii. 19, Gideon says to Zebah and Zalmunnah, "If ye had kept them alive, I had not slain you." So in Deut. xxxi. 18, "For all the evils that they have done"—shall have done.

It would be easy to multiply examples, but the above may suffice for the present. Some of these forms of expression are preceded by the conjunction "and" (waw, in Hebrew), and a very common opinion has been that the conjunction in these cases has a conversive power, and that the verb is not to be translated past (though so in grammatical form), but future. This is, of course, only an evasion of the supposed difficulty, not a solution, and requires to be supported by the equally untenable hypothesis that a (so-called) future tense, when preceded by the same conjunction waw ("and,") often becomes a past. Notwithstanding these two converting hypotheses, there are numerous passages which have no conjunction before them, which can only be explained by the principle stated above.

3. The Hebrew writers are accustomed to express laws, commands, etc., in four ways:

1. By the regular imperative form, e.g., "Speak unto the people."
2. By the infinitive, "Every male of you is to be circumcised."
3. By the (so-called) future, "Let there be light;" "Thou shalt do no murder; " "Six days is work done."
4. By the past tense, "Speak unto the sons of Israel, and thou hast said unto them."

There can be no good reason why these several peculiarities should not be exhibited in the translation of the Bible, or that they should be confounded, as they often are, in the Common Version. In common life among ourselves, these forms of expression are frequently used for imperatives, e.g., "Go and do this,"—"This is to be done first,"—"You shall go,"—"You go and finish it." There are few languages which afford such opportunities of a literal and idiomatic rendering of the Sacred Scriptures as the English tongue, and the present attempt will be found, it is believed, to exhibit this more than any other Translation.

The three preceding particulars embrace all that appears necessary for the Reader to bear in mind in reference to the Style of the New Translation. In the Supplementary "Concise Critical Commentary," which is now in the course of being issued, abundant proofs and illustrations will be found adduced at length." (Young's Literal Translation Introduction)

CHAPTER XIII  WORK ON PROPHECY

EVER since his translation of Eusebius's 'Theophania,' my father's mind had been more or less occupied on the subject of Prophecy, and he became convinced that the views which he entertained, known as the Preterist, were those held by the early Church. The subject was one of absorbing interest to him during the few last years of his life, and as a child I can remember the animated conversations between him and my mother on Prophecy in their walks about our beautiful garden, or in the leisure of meal times, she holding the more general and popular opinions of the restoration of the Jews to their own land, etc.

In the year 1849 he published his 'Inquiry into the Nature, Progress and End of Prophecy.'

A Scotch minister, the Reverend W. Paul, himself a Hebrew scholar, with whom my father corresponded, has so clearly and forcibly set forth his views in one of his letters, as he gathered them from the book, that I give an extract from it:--

'MANSE OF BANCHORY, 
'BY ABERDEEN, 30 March, 1850.

'REVD. AND DEAR SIR,--Since I last wrote to you I have perused with great care and interest your work on Prophecy, and I felt every inclination to write to you sooner with a view to the expression of my opinion of its contents. I, however, delayed doing so until I had fully and maturely considered the principles you set out with, and the result you have arrived at. I had given very little attention previously to this important subject, chiefly from the very unsatisfactory manner in which I had seen it pursued. I could discover no solid ground to rest upon, and I was called upon to hold, almost as a matter of faith, results which had no foundation but that of ingenious conjecture, which left ample scope for anyone becoming a prophet who was not deficient in vanity and presumption. . . .

'Notwithstanding these views, which in a somewhat confused form occasionally floated through my mind previously to the perusal of your work, I do confess that I was completely staggered by enunciations that all prophecy had already had its fulfilment; that the Book of Revelation is rather confirmatory of old than a record of new predictions--that the believing remnant of the Jews have become the heirs of the world, and that to them have been already fulfilled all the promises made to their fathers--that there exist no promises in Scripture of the restoration of their brethren on their acceptance of the promised Saviour, to the earthly Canaan and Jerusalem-- that the fulness of the Gentiles has arrived in the Scriptural sense of the term, and that the Gospel has in that sense been preached to every creature under heaven -- and that the Jews, at whatever time converted, will, on their conversion, lose all their distinctive characteristics as a nation, and will become, with the Gentiles, one body in Christ.

'I have marked with great attention and interest the way in which you have cleared your ground, and laid down, followed out and established your principles. I have carefully considered these principles, weighed the arguments by which they were supported, and reflected upon the results to which they have led, and I am happy to say that they have carried full conviction to my mind. The fact is, I cannot resist your conclusions. I find nothing in them to clash with the great leading principles of divine truth which are most surely believed in by all the true Church of Christ, while they throw a flood of light upon otherwise unintelligible parts of the Old Testament history, doctrine and prophecy which is most satisfactory. One regrets to see the talents and learning of such men as Mr Elliott and Dr Todd wasted in confirming and perpetuating the errors of Mr Mede. The year-day theory you have very properly rejected, and have rightly tested the application of prophecy by the whole of the circumstances taken in cumulo. No one has succeeded, who has attempted, to fix down the accomplishment of a prophecy to periods calculated from time specified in the prophecy itself.

'One great difficulty has been removed in regard to the application of prophecy to the Jews, by the dissertation on the Covenants introduced into your work. You have there clearly pointed out the different condition, under these covenants, of those that serve the Lord, and of those that serve Him not--that the promises made to Abraham are the portion only of the former ; that these promises do not include any peculiar blessings of a temporal character in Canaan or Jerusalem; and that Jews as well as Gentiles were only to be blessed in Christ by their being turned from their iniquities, and obtaining salvation through Him. In that dissertation, likewise, the confusion between doctrine, i.e., contingent prediction, or intimation of the consequences of certain conduct as good or evil, on the fate of nations or individuals, and prediction, properly so called, has been removed, by which means many otherwise very difficult passages of Scripture have been made extremely plain.

'I have often thought that "Glassen's Rhetorica Sacra" might, in the hands of one mighty in the Scriptures, be of essential service to the elucidation of prophecy. I have often thought that the rhetorical figures of Scripture might, through the instrumentality of that work, in good hands, be reduced to a precision, which would make the study of prophecy, conducted on proper principles, comparatively easy. Nothing can be more satisfactory than the manner in which you have arranged this part of your subject. Indeed, you have accomplished in this way more than I ever thought to be practicable. You have, indeed, brought unusually great talents and theological attainments of every variety to bear upon this very difficult question, and a mind, unless I am much mistaken, sincerely anxious for the Spirit's light and guidance in the investigation of divine truth, together with an earnest desire for the advancement of the spiritual interests of others.

'It is not wonderful that prophecy is expressed under highly figurative language, but it is remarkable to trace the extent to which what is figurative is involved in the whole of the Jewish history. In their journeyings from place to place; in their captivities and deliverances ; in occurrences that happened to individuals ; in Egypt, in the Wilderness and in Canaan; in the language and ceremonies of their ritual; in their offices of prophet, priest and king, are perceptible types and shadows of good things to come, and events applicable to the circumstances of the Church under the last dispensation of the Covenant of Grace. All this fully justifies the spiritual interpretation which you have given to many of the prophecies, where temporal events in the first instance are evidently pointed at.

'I have only now to conclude with the expression of my hearty concurrence in the views you have adopted, of my thanks for your having put the work into my view, and of my sincere desire that it may be extensively read and pondered, and impart to others the same gratification and instruction which it has afforded me. . . . Were mine the prayers of the righteous man which could "avail you much," be assured they would be offered up for you with all sincerity.--Believe me to be, rev. and dear sir, with great respect and esteem, very faithfully yours,

' WILLIAM PAUL. 

 

The following letter is from the Reverend W. Carus, acknowledging a copy of his work on Prophecy, which Dr Lee had sent him :--

'TRIN. COLL., 
'March 31, 1849.

'MY DEAR DR LEE,--How much have I been longing for the appearance of your work on Prophecy ! But I little expected the favour of a copy from the author, especially valuable from the kind inscription, and also from the but too kind note which accompanied it. Allow me to express to you my grateful and affectionate acknowledgments for this very gratifying remembrance of me. I can truly say no one in Cambridge will feel your separation from us more deeply than myself. Your presence and friendship has been one of the bright and happy gifts which made my labour here pleasant, and self-sacrifice light and easy. But we are not separated though we cannot meet just so frequently within the walls of our good College. I shall feel more than ever bound to visit Barley, and so fulfil my long-made promise. Indeed, I have here a volume brought from Armenia for you, by Mr Birch, about which I wrote to you last autumn. Shall I send it? or bring it ? I go on Monday to the Pyms. . . . I shall take your book as my company. Whether you will make me a convert or not, I don't think you will have a more friendly reader. Wednesday I go to the F.'s of S., the week following, the Scholarship Examinations will detain me here. But, about June, if you are at Barley I will gladly come over.--With kindest regards, ever believe me, your affect, and obliged, 

W. CARUS.'

Letter from Dr LEE to his BROTHER-IN-LAW.

'BARLEY, Jan. 1st, 30, 1849.

'MY DEAR BROTHER HOPPER,-- . . . I think I said in my last that I should show what the principles of Mr Mede were, and what sort of reliance can be placed on them. I have finished my preface, and in a day or two shall send it to press. You will not be sorry to hear that I find my principles and the main of my results to accord exactly with those of the early Christian Church. So far as it judaized, Mr Mede and his school are with it.'

'BARLEY, May 2, 1850.

'My DEAR BROTHER HOPPER,--Many thanks for your kind note, and for all the kind things said in it. I have no doubt Mr N.'s letter would please you, not only as entering very fully and particularly into the character of my book, but as exhibiting a very rare specimen of an ingenuous mind. In this last respect, I must confess it surprised me. I have had some letters much to the same point, but none that so particularly and carefully investigated the matter before he pronounced his conclusions. Only a few days ago I had a letter, much to the same effect, from London, and a little earlier another from Brighton. What I prize principally in Mr N. is the care he has taken to understand the subject. I am not one of those who labour under a very high opinion either of myself or my productions. I am therefore greatly obliged when anyone takes the trouble to follow me, and to state his reasons either for approving or disapproving of anything that I have written. Of one thing I think I may say I am certain, viz., that I am not wrong in the main, that my system is good, and hence, I have no doubt, it will first or last prevail. Its results are certainly good. I care not, therefore, for the present popularity of the opposite view. It must have its day, and this, God knoweth, I do not envy it. I have, indeed, much to be thankful for, and I praise my God for the great honour He has been pleased to put upon me. I must confess I do not expect much from a review by Mr Nangles, for, in the first place, I have doubts whether he has either ability or candour sufficient to enter fairly into the question. He cannot in a day or two see where the great point of the question rests, and he cannot spare more time, as the editor of a newspaper, to bestow upon it. Then, again, he writes for a party who will not take his paper if he desert the Millennarian, etc., doatings of his supporters. The manner, too, in which he has been accustomed to view Scripture will not quadrate well with that adopted by me. He is, and will continue, like many others similarly circumstanced, satisfied with his present notions. If this is not the case, you may fairly conclude that, whatever I may be as an interpreter of the prophets, I am no prophet myself; you will soon be able to judge in this matter if, indeed, Mr Nangles is at work on the book. Poor Lamb! *[ * Dean of Bristol.] I saw him about nine days before he died. He seemed then to have no idea of his danger. I invited him to Barley, for I thought a change of air might do much for him. But it could have done him no good. . . . You, and those about you, are very kind in wishing to see me at the Deanery. I am pretty sure, however, this will not be the case. I am told that Lord Wriothsley Russell has long been wishing for it; if so, he will have it, of course. Lord Melbourne wished Lamb to take Ely, and to vacate Bristol, in order, as it is said, to make way for Lord W. R. If he comes to you, you will have a most excellent man, and one who will fill that post much better than I can. . . . We are all, thanks to our God, doing very well. I do not think I shall see you now before Midsummer, unless, indeed, our new Dean should deem it right to summon us earlier.'

'BARLEY, July 27, 1850.

'My DEAR BROTHER HOPPER,-- . . . This day week I must be in Bristol to commence my two months' residence there. . . . I am interested in hearing of any progress made in the knowledge of prophecy. The case you mention seems to promise well. Still, I know that many -- no matter how right or wrong -- will not take the trouble to investigate a question of so large an amount as that of prophecy, merely for the truth's sake. Others would rather accept a system which seems to promise so much that is glorious than be convinced that it is not true. And here I think the stumbling-block and rock of offence to my scheme is likely long to continue, perhaps to the end of time. But I must be content to succeed in just as much as the great Head of the Church will allow me, and for this, little as it may be, I shall be thankful. You will be glad to hear, I think, that I shall shortly publish an outline of my work, D. V. In this it will be my object to fix the dates and events of prophecy in such a manner as to be incapable of misunderstanding, and I think of avoiding their adoption. My own convictions certainly grow stronger daily on this great and interesting subject. Every day adds something to my stock which I had not before, and this, I have no doubt, will be the case to the end of my career. If so, I believe I shall be made the honoured instrument in the hands of Him who has, of His mercy, done so much for me, of more effectually arresting the progress of doubt as to the inspiration of the Scriptures than I had ever imagined, or perhaps than anyone hitherto has.'

Anna Mary Lee
"SHORTLY after the death of Professor S. Lee, over forty years ago, a suggestion was made that some record of his remarkable talents and career, in a more extensive and lasting form than mere newspaper articles could supply, should be given to the public. He had, however, left no diaries or memoranda, nor yet copies of his large literary correspondence, and the idea was abandoned. A year or two ago I was passing through Shrewsbury, and, visiting the museum, saw there, amongst other portraits, a large oil-painting of my father. Attached to the picture was a card, with the statement that he had been Professor of Hebrew at Oxford! Finding such inadequate knowledge of him within eight miles of his native place, it occurred to me that he could scarcely be known even by name to many of the present generation, to whom the story of his life might be a stimulus, and an encouragement to make the most of their far greater opportunities for the acquirement of knowledge. "

Canon Norgate
'DEAR Miss LEE,--I heartily wish I could be of more service to you in your contemplated enterprise than your letter seems to intimate, as I had a great respect for your worthy father, though by no means intimately acquainted with him, and 'tis sixty years since! I, had two Cambridge acquaintances who passed under your father's hands who could have borne far higher estimony to his capability and value as at teacher than myself--Arthur Dawson of Christ's College, and Edward Harold Browne of Emmanuel (afterwards Bishop of Winchester), both of whom became Hebrew Scholars of the University of Cambridge. But though a mere sciolist in that language myself, I had learned to appreciate and honour what was perhaps not so generally known by the public at large as by his contemporaries at College--the remarkable manner in which, from his earliest days, he had persisted, in spite of most adverse circumstances, in the acquisition of knowledge of the most valuable description--that of the original language of the Old Testament Scriptures, and of other cognate tongues bearing upon its elucidation --and in imparting that knowledge to others. But this is not all of which I have a vivid recollection ; for added to it was the faithfulness with which he adhered to "the truth as it is in Jesus," never, by the grace of God, having been led away by those "will-o'-the-wisps" by which many allowed themselves to be distracted, some even in those early days of heresy, and (alas!) many more later. " (FOXLEY PARSONAGE,  'NORFOLK, Jan. 14, 1895.)

Rev. Fr. Dale A. Johnson
I purchased my first Syriac book when I was 23 years of age at Powell’s bookstore in Portland, Oregon. It was the Syriac New Trestament of Samuel Lee. Having studied Latin for a few years previously, I read with delight the Latin introduction of Samuel Lee. It was a masterpiece of scientific and philological scholarship. He cited from Hebrew, Arabic, Latin, Syriac, Persian, and other sources to support his theories about the Syriac Language and the text we had before us. It not only overwhelmed me but inspired me as a westerner to learn the “Language of our Lord.”

Little did I know at the time that Samuel Lee came from humble beginnings. Handicapped by poverty, a sixth grade education, and his obligations as a young husband and father, he overcame these obstacles and rose to conduct a brilliant and successful life as a scholar/priest.

Early Life

SAMUEL LEE was born May 14th, 1783, He was the youngest of a family of six brothers and five sisters living at Longnor, about eight miles from Shrewsbury, England. Of these, he and a brother and sister were the children of a second marriage, and much younger than the rest

Samuel Lee attended school until the age of 12 when he was made a carpenter’s apprentice shortly after his father died. His mother needed his small income to help provide for her. After five years he was employed as a handyman and carpenter in the Roman Catholic chapel of Sir Edward Smith. There he was exposed to books with Latin quotes. It inspired him to learn Latin. The priests who came to the chapel were not helpful knowing this boy to be a Protestant. 

For seven years he labored during the day and studied alone by night. After mastering Latin he conquered Greek and then Hebrew. He reports the following:

I read the Latin Bible, "Florus," some of "Cicero's Orations," "Caesar's Commentaries," "Justin," "Sallust," "Virgil," "Horace's Odes" and "Ovid's Epistles." It may be asked how I obtained these books? I never had all at once, but generally read one and sold it, the price of which, with a little added to it, enabled me to buy another, and this being read, was sold to procure the next. I was now out of my apprenticeship, and determined to learn the Greek. I bought, therefore, a "Westminster Greek Grammar," and soon afterwards procured a Testament, which I found not very difficult with the assistance of "Schrevelius's Lexicon." I bought next "Hunford's Greek Exercises," which I wrote throughout, and then, in pursuance of the advice laid down in the Exercises, read "Xenophon's Cyropoedia," and soon after "Plato's Dialogues," some part of the "Iliad" and "Odyssey" of Homer, "Pythagoras's Golden Verse," with the "Commentary of Hierocles," "Lucian's Dialogues of the Dead," and some of the "Poetae Minores," with the "Antigone of Sophocles." I now thought I might attempt the Hebrew, and accordingly procured "Bythner's Grammar," with his "Lyra Prophetica," and soon after obtained a Psalter, which I read by the help of the "Lyra." I next purchased "Buxtorf's Grammar and Lexicon," with a Hebrew Bible, and now I seemed drawing fast to the summit of my wishes, but was far from being uninterrupted in those pursuits. A frequent inflammation in my eyes, with every possible discouragement from those about me, were certainly powerful opponents; but habit and a fixed determination to proceed had now made study my greatest happiness, 

Transformation

Finally at age 25 he went to work as a carpenter for his brother. He married and for a short time gave up his secret life of study. Then one day a fire broke out in the house he was repairing and all his tools were burned up. He fell into the ashes of despair and began to think about what to do with his life. He began to investigate using his mind instead of his hands. He sought out a former school master who helped him improve his math and English skills. Finally, the Reverend Archdeacon Corbett hearing of his circumstances became his benefactor and over the next year Samuel Lee learned Persian, Arabic, and Urdu.

'I thought that of a country schoolmaster would be the most likely to answer my purpose. I therefore applied myself to the study of "Murray's English Exercises" and improved myself in arithmetic. There was, however, one grand objection to this--I had no money to begin, and did not know any friend who would be inclined to lend. In the meantime, the Revd. Archdeacon Corbett had heard of my attachment to study, and having been informed of my being in Longnor, sent for me in order to inform himself of particulars. To him I communicated my circumstances, and it is to his goodness I am indebted for the situation I now hold, and several other very valuable benefits, which he thought proper, generously, to confer. My circumstances since that time are too well known to you to need any further elucidation. It is through your kind assistance I made myself thus far acquainted with the Arabic, Persian and Hindoostanee languages, of my progress in which you, sir, are undoubtedly the best judge.’ 

Syriac was the seventh language for Samuel Lee. He learned it through a project he did for the British and Foreign Bible Society . He was commissioned to produce a Syriac New Testament for the Malabar Syriac Archbishop and his diocese. It was published in 1816 when Lee was 33 years of age. It was the beginning a great scholarly career. He produced twenty three major publications. Three of these works were specific contributions to Syriac studies: the Syriac New Testament, the Syriac Old Testament, and Eusebius’ Theophania.

In the October term of 1817 Samuel Lee took the degree of B.A., and was soon afterwards admitted to Holy Orders as curate of Chesterton, near Cambridge. He remained a priest in the church of England for the rest of his life. During all this time he combined scholarship with the pedestrian duties of a faithful priest, visiting the sick, preaching on Sundays, and attending to the cares and worries of his congregations.

The publication of the 'Syriac New Testament' raised the reputation of Samuel Lee abroad as well as at home. The University of Halle, in Saxony, accordingly presented him with the degree of D.D., through the hands of Dr Gesenius, the Hebrew professor of that University. The Syriac Old Testament was not completed till the year 1823, when four thousand copies in quarto were issued. 

Samuel Lee went on to learn Ethiopic, Abbyssinian, and Malay. The latter he learned in two months during Christmas break. Lee was asked why it was so easy for him to learn languages. 

Mr Lee made the remark that the acquisition of languages was to him as easy and certain a process as the study of Newton's "Principia" appeared to be to his fellow-student; that in all languages there were certain links and dependencies which, when once understood, fixed the language in the mind ; and that afterwards the copia verborum might be acquired at your leisure.

Professorship

The commencement of the next year, 1818, introduces a new era of his life. The Arabic professorship at Cambridge became vacant by the resignation of Mr Palmer. His friends proposed that he should become a candidate; but as it was necessary that he should have an M.A. degree, the first step was to procure a royal mandate for conferring that degree upon him before the mandatory time had been completed. For this purpose, the consent of a majority of heads of houses, and a vote of the Senate, were required. Samuel Lee's modesty and retired habits had made him little known in the University. He was opposed also by a gentleman already of the degree of M. A., who had been many years in India, and was an accomplished Oriental scholar. Under these circumstances, a paper was printed and circulated among the members of the Senate, simply giving a list of the various Oriental works which he had edited, and a few testimonials from well-known Oriental scholars. Amongst them was the testimony of four native Persian gentlemen at that time residing in London, who testified to his thorough knowledge with the idiom and pronunciation, as well as with the grammar of that language, in the following emphatic terms :-- 'Upon the whole, this being the entire persuasion of your servant, and in like manner the belief of all his companions, who have spoken with the above-mentioned Mr Lee, both in Persic and Arabic, that, whether as regards pronunciation, or reading, or writing, he is learned and perfect.' The claims of Mr Lee upon the vacant chair, and his pre-eminent learning, were recognized by all parties and he was voted to the chair by a count of 9 to 4.

Later in his academic life Lee became Regius Professor of Hebrew.

He died on the 16th December 1852, and was buried in a vault in Barley Church. 

Notes: Primary source for this article is from the daughter of Samuel Lee, Anna Mary Lee, in her book, A Scholar of a Past Generation, 1896, Seely and Co. It is a compilation of letters and journal entries. Its major contribution is a list of all of Dr. Lee published works. An online version is found at .