Pocock, Edward

, a learned English divine, and the first Oriental scholar of his time, was the son of Edward Pocock, B. D. some time fellow of Magdalen college, Oxford, and vicar of Chively in Berkshire. He was born at Oxford Nov. 8, 1604, iii the parish of St. Peter in the East. He was sent early to the free-school of Thame, where he made such progress in classical learning, under Mr. Richard Butcher, an excellent teacher, that at the age of fourteen he was thought fit for the university, and accordingly was entered of Magdalen-hall. After two years residence here, he was a candidate for, and after a very strict examination, was elected to, a scholarship of Corpus Christi college, to which he removed in December 1620. Here, besides the usual academical courses, he diligently perused the best Greek and Roman authors, and, ‘among some papers written by him at this time, were many observations and extracts from Quintilian, Cicero, Plutarch, Plato, &c. which discover no common knowledge of what he read. In November 1622, he was admitted bachelor of arts, and about this time was led, by what means we are not told, to apply to the study of the Eastern languages, which at that time were taught privately at Oxford by Matthew Pasor. (See Pasor). In March 1626, he was created M. A. and having learned as much as Pasor then professed to teach, he found another able tutor for Eastern literature in the Rev. William Bedwell, vicar of Tottenham, near London, whom his biographer praises as one of the first who promoted the study of the Arabic language in | Europe. Under this master Mr. Pocock advanced considerably in what was now become his favourite study and had 1 otherwise so much distinguished himself that the college admitted him probationer-fellow in July 1628.

As the statutes required that he should take orders within a certain time, he applied to the study of divinity and while employed in perusing the fathers, councils, and ecclesiastical writers, he found leisure to exhibit a specimen of his progress in the oriental languages by preparing for the press those parts of the Syriac version of the New Testament which had never yet been published. Ignatius, the patriarch of Antioch, had in the sixteenth century sent Moses Meridinseus, a priest of Mesopotamia, into the West, to get the Syriac version of the New Testament printed, for the use of his churches. It was accordingly printed by the care and diligence of Albertus Widmanstad, at Vienna in 1555. But the Syriac New Testament, which was followed in this edition, wanted the second Epistle of St. Peter, the second and third Epistles of St. John, the Epistle of St. Jude, and the whole book of the Revelations, because, as Lewis de Dieu conjectures, those parts of holy Scripture, though extant among them, were not yet received into the Canon by those Oriental Churches. This defect no one had thought of supplying until De Dieu, on the encouragement, and with the assistance of Daniel Heinsius, set about the Revelation, being furnished with a copy of it, which had been given, with many other manuscripts, to the university of Leyden by Joseph Scaliger. That version of the Apocalypse was printed at Leyden, in 1627, but still the four Epistles were wanting, and those Mr. Pocock undertook, being desirous that the whole New Testament might at length be published in that language, which was the vulgar tongue of our Saviour nimself and his apostles. A very fair manuscript for this purpose he had met with in the Bodleian Library, containing those Epistles, together with some other parts of the New Testament. Out of this manuscript, following the example of De Dieu, he transcribed those epistles in the Syriac character: the same he likewise set down in Hebrew letters, adding the points, not according to the ordinary, but the Syriac rules, as they had been delivered by those learned Maronites, Amira and Sionita. He also made a new translation of these epistles out of Syriac into Latin, comparing it with that of Etzelius, and shewing on various | occasions the reason of his dissent from him. He also added the original Greek, concluding the whole with a number of learned and useful notes. When finished, although with the utmost care and exactness, yet so great was his modesty and distrust of himself, that he could not be persuaded to think it fit for publication, till after it had lain by him about a year, when he was induced to consent to its publication by Gerard John Vossius, who was then at Oxford, and to whom it had been shown by Rouse, the public librarian, as the production of a young man scarcely twenty-four years old. Vossius not only persuaded him to allow it to be printed, but promised to take it with him to Leyden for that purpose. It was accordingly published there in 1630, 4to, after some few corrections and alterations in the Latin version, in which Mr. Pocock readily acquiesced, from the pen of Lewis de Dieu, to whom Vossius committed the care of the work.

In Dec. 1629 Mr. Pocock was ordained priest by Corbet, bishop of Oxford, by whom he had some time before been admitted into deacon’s orders, and was now appointed chaplain to the English merchants at Aleppo, where he arrived in Oct. 1630, and continued five or six years. Here he distinguished himself by an exemplary discharge of the duties of his function, and when the plague broke out in 1634, was not to be diverted from what he thought his duty, when the merchants fled to the mountains; but continued to administer such comfort as was possible to the inhabitants of the city; and the mercy on which he relied for his own preservation, was remarkably extended to his countrymen, not one dying either of those who left, or those who remained in the city. While here he paid considerable attention to the natural history of the place, as far as concerned the illustration of the Scriptures, and besides making some farther progress in the Hebrew, Syriac, and Ethiopic languages, took the opportunity which his situation afforded of acquiring a familiar knowledge of the Arabic. For this purpose he agreed with an Arabian doctor to give him lessons, and engaged also a servant of the same country to live with him for the sake of conversing io the language. He also studied such grammars and lexicons as he could find read the Alcoran with great care, and translated much from books in the Arabic, particularly a collection which he procured of 6000 proverbs, containing the wisdom of the Arabians, and referring to the most | remarkable passages of their history. These opportunities and advantages iri time reconciled him to a situation which at first greatly depressed his spirits the transition indeed from Oxford and its scholars to Aleppo and its barbarians, could not but affect a man of his disposition.

Another object he had very much at heart while here, was the purchase of Arabic Mss. in which he had considerable success. This appears at first to have been done at his private expence and for his private use but in a letter from Laud, then bishop of London, dated Oct. 30, 1631, he received a commission from that munificent prelate, which must have been highly gratifying to him, especially as he had no previous acquaintance with his lordship. The bishop’s commission extended generally to the purchase of ancient Greek coins, and such Mss. either in the Greek or Eastern languages, as he thought would form a valuable addition to the university library. Whether any the Mss. afterwards given by Laud to the Bodleian were procured at this time seems doubtful. In a letter from Laud, then archbishop, dated May 1634, we find him thanking Pocock for some Gr-eek coins, but no mention of manuscripts. In this letter, however, is the first intimation of the archbishop’s design with respect to the foundation of an Arabic professorship at Oxford, and a hope that Pocock, before his return, would so far make himself master of that language as to be able to teach it. And having carried his design into execution about two years afterwards, he invited Mr. Pocock to fill the new chair, with these encouraging words, that “he could do him no greater honour, than to name him to the university for his first professor.” His departure from Aleppo seems to have been much regretted by his Mahometan friends, to whom he had endeared himself by his amiable manners; and it appears also that he had established such a correspondence as might still enable him to procure valuable manuscripts.

On his return he was admitted, July 8, 1636, to the degree of bachelor of divinity. On the 8th of August foU lowing Dr. Baillie, president of St. John’s, and vice-chancellor, informed the convocation that archbishop Laud, then chancellor of the university, in addition to his benefaction of Arabic books to the Bodleian, had founded a professorship, and had settled 40l. a-year, during his life, on a person who should read a lecture on that language fle then mentioned Mr. Pocock of Corpus Christi as the | person nominated by the archbishop for the approbation of the convocation, a man, as they very well knew, “eminent for his probity, his learning, and skill in languages.” Being accordingly unanimously elected, he entered on his office two days after, Aug. 10, with an inaugural speech, part of which was afterwards printed, “ad finem notarum in Carmen Tograi,” edit. Oxon. 1661. After this introduction, the book, which he first undertook to read on, was the “Proverbs of Ali,” the fourth emperor of the Saracens, and cousin-german and son-in-law of Mahomet; a man of such account with that impostor, not only for his valour, but knowledge too, that he used to declare, that if all the learning of the Arabians were destroyed, it might be found again in Ali, as a living library. Upon this book, observing the directions of the archbishop in the statutes he had provided, he spent an hour every Wednesday in vacation-time, and in Lent, explaining the sense of the author, and the things relating to the grammar and propriety of the language, and also shewing its agreement with the Hebrew and Syriac, as often as there was occasion. The lecture being ended, he usually remained for some time in the public school, to resolve the questions of his hearers, and satisfy them in their doubts; and always that afternoon gave admittance in his chamber from one o’clock till four, to all who would come to him for farther conference and direction.

He does not appear, however, to have given more than one course of those lectures before he took a second journey to the East, along with Mr. John Greaves, and this by the archbishop’s encouragement, who was still bent on procuring manuscripts, and would not lose the advantage of such agents. The archbishop also allowed him the profits of his professorship to defray his expences, besides which Mr. Pocock enjoyed his fellowship of Corpus, and had a small estate by the death of his father. The whole annual produce of these he is supposed to have expended in this expedition. During his absence Mr. Thomas Greaves, with the archbishop’s consent, supplied the Arabic lecture. On, Mr. Pocock’s arrival at Constantinople, the English ambassador, sir Peter Wyche, entertained him in his house as his chaplain, and assisted him, by his interest, in the great object of his journey. In pursuit of this he made several valuable acquaintances among some learned Jews, particularly Jacob Romano, author of an addition to | Buxtorf’s “Bibliotheca Rabbinica,” a man of great learning and candour but his ablest assistant was the learned and unfortunate Cyril Lucar, patriarch of Constantinople (see Lucar), to whom we owe that valuable ms. the “Codex Alexandrinus” and Nath. Canopius, who to avoid the fate of his master Lucar, came to England, and lived for some time under the patronage of archbishop Laud, who gave him preferment in Christ church, from which he was ejected in 1648. He derived some assistance also from his fellow-labourer in the collection of books and Mss. Christian Ravius, but especially from John Greaves, whose zeal in this research we have already noticed.

At length about the beginning of 1640, Mr. Pocock’ s friends began to solicit his return; the archbishop in a letter dated March 4 of that year says, “I am now going to settle my Arabic lecture for ever upon the university, and I would have your name to 'the deed, which is the best honour I can do for the service.” Accordingly he embarked in August, but did not return home entirely by sea, but through part of France and Italy. At Paris he was introduced to many of the learned men of the time, particularly to Gabriel Sionita, the celebrated Maronite, and to Grotius, to whom he communicated a design he had of translating his treatise “De Veritate” into Arabic, for the benefit of the Mahometans, many of whom he believed were prepared for more light and knowledge than had yet been afforded them. Pocock at the same time candidly told Grotius, who very much approved the design, that there were some things towards the end of his book, which he could not approve, viz. certain opinions, which, though they are commonly in Europe charged on the followers of Mahomet, have yet no foundation in any of their authentic writings, and are such as they are ready on all occasions to disclaim. With this freedom Grotius was so far from being displeased, that he heartily thanked Mr. Pocock for it, and gave him authority, in the version he intended, to expunge and alter whatsoever he should think fit.

His journey home was attended with many melancholy circumstances. While at Paris, and on the road, he heard of the commotions in England, and on his arrival, he found his liberal patron, Laud, a prisoner in the Tower. Here he immediately visited the archbishop, and their interview was affecting on both sides. The archbishop thanked him for the care he had taken in executing his | commissions, and for his interesting correspondence while abroad, adding that it was no small aggravation of his present misfortunes that he no longer had it in his power tp reward such important services to the cause of literature. Mr. Pocock then went to Oxford, to dissipate his grief, and in hopes of enjoying some tranquillity in a place which had not yet become the scene of confusion and there he found that the archbishop had settled the Arabic professorship in perpetuity by a grant of lands. He now resumed his lecture, and his private studies. In 1641 he became acquainted with the celebrated John Selden, who was at this time preparing for the press, with no very liberal design, some part of Eutychius’s annals, in Latin and Arabic, which he published the year following, under the title of “Origines Alexandrine,” and Mr. Pocock assisted him in collating and extracting from the Arabic books in Oxford. Selden’s friendship was afterwards of great importance to him, as he had considerable influence with the republican party. In 1642 Oxford became the seat of war, and was that of learning only in a secondary degree. Mr. Pocock was however removed from a constant residence for some time, by the society of Corpus Christi, who bestowed on him the vacant living of Childrey in Berkshire, about twelve miles from Oxford, which of course he could easily visit during term time, when he was to read his lecture. As a parish priest, his biographer informs us, that “he set himself with his utinost diligence to a conscientious performance of all the duties of his cure, preaching twice every Sunday; and his Sermons were so contrived by him, as to be most useful to the persons who were to hear him. For though such as he preached in the university were very elaborate, and full of critical and other learning, the discourses he delivered in his parish were plain and easy, having nothing in them which he conceived to be above the capacities even of the meanest of his auditors. And as he carefully avoided all ostentation of learning ,*


Latin and even Greek formed no inconsiderable part of the sermons of those days. One of Mr. Pocook’s friends, as he happened to pass through Childrey, asked some of the parishioners who was their minister, and how they liked him? One of them answered, “Our Parson is one Mr. Pocook, a plain, honest man, but, Master, they say, he is no Latiner!” Life by Twells, p. 22.

so he would not indulge himself in the practice of those arts, which at that | time were very common, and much admired by ordinary people such as distortions of the countenance, and strange gestures, a violent and unnatural way of speaking, and affected words and phrases, which being out of the ordinary way were therefore supposed to express somewhat very mysterious, and in an high degree spiritual. His conversation too was one continued sermon, powerfully recommending to all, who were acquainted with him, the several duties of Christianity.”

But all this found no protection against the violence of the times. Immediately after the execution of archbishop Laud, the profits of his professorship were seized by the sequestrators, as part of that prelate’s estate, although Mr. Pocock, in a letter to these sequestrators, endeavoured to shew the utility of this foundation to the interests of learning, and his own right to the settlement of the founder, which was made with all the forms of law. This for some time had no effect, but at last men were found even in those days who were ashamed of such a proceeding, and had the courage to expose its cruelty and absurdity and in 1647 the salary of the lecture was restored by the interposition of Selden, who had considerable interest with the usurpers. Dr. Gerard Langbaine also, the provost of Queen’s college, drew up a long instrument in Latin, stating the legal course taken by the archbishop in the foundation of the Arabic lecture, and the grant the university had made to Mr. Pocock of its profits. This he and some others proposed in congregation, and the seal of the university was affixed to it with unanimous consent. About the same time, Mr. Pocock obtained a protection from the hand and seal of general Fairfax, against the outrage of the soldiery, who would else have plundered his house without mercy.

In 1648, on the recommendation of Dr. Sheldon and Dr. Hammond, he was nominated Hebrew professor, with the canonry of Christ church annexed, by the king, then a prisoner in the Isle of Wight, and was soon after voted into the same lecture by the Committee of Parliament, but a different canonry being assigned him than that which had been annexed to the professorship, he entered a protest against it, that it might not become a precedent, and prejudice his successors. In the interim he found leisure and composure to publish at Oxford, in the latter end of 1649, his very learned work entitled “Specimen Historic Arabum.” This contains a short discourse in Arabic, with | his Latin translation, and large and very useful notes. The discourse itself is taken out of the general History of Gregory Abulfaragius, being his introduction to his ninth dynasty (for into ten dynasties that author divided his work), where being about to treat of the empire of the Saracens or Arabians, he gives a compendious account of that people before Mahomet as also of that impostor himself, and the new religion introduced by him, and of the several sects into which it was divided. And Mr. Pocock’s Notes on this Discourse are a collection of a great variety of things relating to those matters out of more than an hundred Arabic manuscripts, a catalogue of which he adds in the end of his book.

In November 1650, about a year after publishing the preceding work, he was ejected from his canonry of Christ church for refusing to take the engagement, and soon after a vote passed for depriving him of the Hebrew and Arabic lectures but upon a petition from the heads of houses at Oxford, the masters, scholars, &c. two only of the whole number of subscribers being loyalists, this vote was reversed, and he was suffered to enjoy both places, and took lodgings, when at Oxford, in Baliol college. In 1655 a more ridiculous instance of persecution was intended, and would have been inflicted, if there had not yet been some sense and spirit left even among those who had contributed to bring on such calamities. It appears that some of his parishioners had presented an information against him to the commissioners appointed by parliament “for ejecting ignorant, scandalous, insufficient, and negligent ministers.” But the connection of the name of Pocock with such epithets was too gross to be endured, and, we are told, filled several men of great fame and eminence at that time at Oxford with indignation, in consequence of which they resolve’d to go to the place where the commissioners were to meet, and expostulate with them about it. In the number of those who went, were Dr. Seth Ward, Dr. John Wilkins, Dr. John Wailis, and Dr. John Owen, who all laboured with much earnestness to convince those men of the strange absurdity of what they were undertaking particularly Dr. Owen, who endeavoured with some warmth to make them sensible of the infinite contempt and reproach, which would certainly fall upon them, when it should be said, that they had turned out a man for imiifficiency, whom all the leamed, not of England only, but | of all Europe, so justly admired for his vast knowledge and extraordinary accomplishments. And being himself one of the commissioners appointed by the act, he added, that he was now come to deliver himself, as well as he could, from a share in such disgrace, by protesting against a proceeding so strangely foolish and unjust. The commissioners being very much mortified at the remonstrances of so many eminent men, especially of Dr. Owen, in whom they had a particular confidence, thought it best to extricate themselves from their dilemma, by discharging Mr. Pocock from any farther attendance. And indeed he had been sufficiently tired with it; this persecution, which lasted for many months, being the most grievous to him of all he had undergone. It made him, as he declared to the world some time after, in the preface to the “Annales Eutychianae,” utterly incapable of study, it being impossible for him, when he attempted it, duly to remember what he had to do, or to apply himself to it with any attention.

In the same year (1655) Mr. Pocock published his “Porta Mosis,” being six prefatory discourses of Moses Maimonides, which in the original were Arabic, expressed in Hebrew characters, together with his own Latin translation of them, and a very large appendix of miscellaneous notes. This was the first production of the Hebrew press at Oxford from types procured, at the charge of the university, and by the influence of Dr. Langbaine. In the year following, Mr. Pocock appears to have entertained some thoughts of publishing the Rabbi Tanchum’s expositions on the Old Testament. He was at this time the only person in Europe who possessed any of the Mss. of this learned rabbi; but probably from want of due encour.agement, he did not prosecute this design. The Mss. are now in the Bodleian. In 1657 the celebrated English Polyglot appeared, in which Mr. Pocock, as was natural to expect, had a considerable hand. Indeed the moment he heard of the design he entered into a correspondence with Dr. Walton, and, although his own engagements were very urgent, agreed to collate the Arabic pentateuch, and also drew up a preface concerning the Arabic versions of that pajt of the Bible, and the reason of the various readings in them. This preface, with the various readings, are published in the appendix to the Polyglot. He was perhaps yet more serviceable by contributing the use of some | very valuable Mss. from his own collection, viz. the gospels in Persian, his Syriac ms. of the. whole Old Testament, and two other Syriac Mss. of the Psalms, and an Ethiopic ms. of the same.

In 1658, Mr. Pocock’s translation of the annals of Eutychius, from Arabic into Latin, was published at Oxford, in 2 vols. 4to. This was undertaken by Mr. Pocock at the request of Selden, who bore the whole expences of the printing, although he died before it appeared. He had long before this, in 1642, published an extract which he thought inimical to episcopacy, but which was afterwards proved to be a mere fable; and now Mr. Pocock, in his translation of the whole, farther proves how little reliance was to be placed on many of Eutychius’s assertions. Selden, in a codicil to his will, bequeathed the property of the “Annales Eutychii” to Dr. Langbaine and Mr. Pocock.

The restoration having been at last accomplished, Mr. Pocock was, in June 1660, replaced in, his canonry of Christ church, as originally annexed to the Hebrew professorship by Charles I. and on Sept. 20 took his degree of D. D. In the same year he was enabled by the liberality of Mr. Boyle, to print his Arabic translation of Grotius on the Truth of the Christian religion, which, we have already mentioned, he undertook with the full approbation of the author. His next publication, in 1661, was an Arabic poem entitled “Lamiato’l Ajam, or Carmen Abu Ismaelis Tograi,” with his Latin translation of it, and large notes upon it, with a preface by the learned Samuel Clarke, architypographus to the university, who had the care of the press, and contributed a treatise of his own on the Arabic prosody. This poem is held to be of the greatest elegance, answerable to the fame of its author, who, as Dr. Pocock gives his character, was eminent for learning and virtue, and esteemed the Phoenix of the age in which he lived, for poetry and eloquence. The doctor’s design in this work was, not only to give a specimen of Arabian poetry, but also to make the attainment of the Arabic tongue more easy to those who study it; and his notes, containing a grammatical explanation of all the words of this author, were unquestionably serviceable for promoting the knowledge of that language. These notes bei-ng the sum of many lectures, which, he read on -this poem, the speech, which he delivered, when entering on his office, | is prefixed to it, and contains a succinct, but very accurate account of the Arabic tongue.

In 1663, Dr. Pocock published at Oxford, as we noticed in our account of that author, the whole of Gregory Abulfaragius’s “Historia Dynastiarum;” but this work was not much encouraged by the public, which his biographer accounts for in a manner not very creditable to the reign of Charles II. compared to the state of solid learning during tbat of the protectorate. The love of Arabic learning, he informs us, was now growing cold, and Pocock, in his correspondence with Mr. Thomas Greaves, seems very sensible of, and much hurt by this declension of literary taste. This also, his biographer thinks may in some measure account for our author’s rising no higher in church-preferment at the restoration, when such numbers of vacant dignities were filled. Perhaps, adds Mr. Twells, “he is almost the only instance of a clergyman, then at the highest pitch of eminence for learning, and every other merit proper to his profession, who lived throughout the reign of Charles II. without the least regard from the court, except the favour sometimes done him of being called upon to translate Arabic letters from the princes of the Levant, or the credential letters of ambassadors coming from those parts; for which yet we do not find he had any recompenc besides good words and compliments. But he was modest, as he was deserving, and probably, after his presenting Abulfaragius to the king, he never put himself in the way of royal regards any more.

This discouragement, however, did not abate his zeal in the cause of biblical learning, to which he appears to have devoted the remainder of his life, publishing in 1677 his Commentary on the prophecy of Micah and Malachi, in 1685 on that of Hosea, and in 1691 that of Joel. In 1674 he had published, at the expense of the university, his Arabic translation of church catechism and the English liturgy, i. e. the morning and evening prayers, the order of administering baptism and the Lord’s supper, and the 39 articles. It was supposed that he meant to have commented upon some other of the lesser prophets, but this was prevented by his death on Sept. 10, 1691, after a gradual decay of some months, which, however, had not affected the vigour of his mind. His useful life had been prolonged to his eighty-seventh year, during the greater part of which he was, confessedly, the first Oriental scholar | in Europe, and not less admired for the excellence of his private character, of which Mr. Twells has given an elaborate account, and which is confirmed by the report of all his contemporaries, but particularly by a long letter from the celebrated Locke, dated July 1703, to Mr. Smith of Dartmouth, who was then collecting materials for a life of Dr. Pocock.

In person he was of a middle stature, his hair and eyes black, his complexion fair, and his look lively and cheerful. In conversation he was free, open, and ingenuous; easily accessible and communicative to all who applied to him for advice in his peculiar province. His temper was unassuming, humble, and sincere, and his intellectual powers uniformly employed on the most useful subjects. His memory was great, and afforded him suitable advantages in the study of the learned languages. He wrote his own language with clearness and perspicuity, which form his principal recommendation as an English writer, but in his Latin a considerable degree of elegance may be perceived. His whole conduct as a divine, as a man of piety, and a minister of the church of England, was highly exemplary.

He was interred in one of the north ailes joining to the choir of the cathedral of Christ church, Oxford; and a monument is erected to him on the north wall of the north isle of that church, with the following inscription. “Edwardus Pocock, S. T. D. (cujus si nomen audias, nil hie de fama desideres) natus est Oxoniae Nov. 8, ann. Dom. 1604, socius in Collegium Corp. Christi cooptatus 1628, in Linguae Arabicse Lecturam publice habendam primus est institutus 1636, deincle etiam in Hebraicam Professori Regio successit 1648. Desideratissimo Marito Sept. 10, 1691, in ccelum reverso, Maria Burdet, ex qua novenam suscepit sobolem, tumuium hunc mcerens posuit.” His Theological works were republished at London in 1740, in 2 vo,l$. fol. by Mr. Leonard Twells, M. A. to which is prefixed a Life of the Author. Of this we have availed ourselves in the present sketch, but not without omitting many very curious particulars relating both to Dr. Pocock and to the history of his times, which render Mr. Twells’ s work one of the most interesting biographical documents. Dr. Pocock’s life was first attempted by the rev. Humphrey Smith, a Devonshire clergyman, who was assisted by the doctor’s eldest son, the rev. Edward Pocock, rector of Minall in | Wiltshire, and prebendary of Sarum. What they could collect was, after a long interval, committed to the care of the rev. Leonard Tvvells, M. A. rector of the united parishes of St. Matthew’s Friday-street, and St. Peter Cheap, and prebendary of St. Paul’s, with the consent of the rev. John Pocock, the doctor’s grandson. The contents of these two volumes are the “Porta Mosis,” and his English commentaries on Hosea, Joel, Micah, and Malachi. The Arabic types were supplied by the society for the promoting Christian knowledge, in consequence of an application made to them by the rev. Arthur Bedford, chaplain to the Haberdashers’ hospital, Hoxton. But what renders this edition peculiarly valuable is, that it was corrected for the press by the rev. Mr. (afterwards Dr.) Thomas Hunt, one of Dr. Pocock’s learned successors in the Arabic chair.

Dr. Pocock had married in 1646, while he was resident upon his living in Berkshire and had nine children. We have only an account of his eldest son Edward Pocock, who, under his father’s direction, published, in 1671, 4to, with a Latin translation, an Arabic work, entitled “Philosophus Autodidactus sive, Epistola Abu Jaafar Ebn Tophail de Hai Ebn Yokdhan. In qua ostenditur, quomod ex inferiorum contemplationead superiorum notitiam ratio humana ascendere possit.” In 1711, Simon Ockley published an English translation of this book, under the title of “The Improvement of Human Reason, exhibited in the Life of Hai Ebn Yokdhan,” &c. 8vo and dedicated it to Mr. Pocock, then rector of Minal in Wiltshire. Mr. Pocock had also prepared an Arabic history, with a Latin version, and put, to it the press at Oxford but not being worked off when his father died, he withdrew it, upon a disgust at not succeeding his father in the Hebrew professorship. The copy, as much of it as was printed, and the manuscript history, were, in 1740, in the hands of Mr. Pocock’s son, then rector of Minal. 1


Life by Twells.