text, which latter is, according to Jewish usage, retained in the synagogue-rolls.  From reverence to the word of God, the punctuators (as these men are also called) left the primitive text in all cases undisturbed, simply superadding to it their marks of distinction.  After giving with great minuteness the different vowel-signs and marks (commonly called diacritical) for the varying pronunciation of the consonants, they superadded a complicated system of accents.  These serve the threefold office of guides in cantillating the sacred text (according to ancient usage in the synagogue-reading); of indicating the connection in meaning among the words and clauses; and of marking, though with certain exceptions, the tone-syllables of words.  In addition to all the above, they added a mass of notes, partly of a critical and partly of a grammatical character, relating to various readings, grammatical forms and connections, modes of orthography, and the like.  These are called collectively the Masorah, of which there is a fuller Masorah called the greater (found only in Rabbinical Bibles), and a briefer, called the less, the main part of which is found in common editions of the Hebrew Bible.  To illustrate the Masoretic as contrasted with the unpointed text, we give the first verse of Genesis, first, in its simple unpointed form; secondly, with the vowel-signs and diacritical marks for the consonants; thirdly, with both these and the accents, the last being the complete Masoretic text.

[Hebrew:  br’shit br’ ’lhim et hshmym vet h’rts]

[Hebrew:  bere’shit bara’ ’elohim et hashamayim veet ha’arets]

[Hebrew:  o bere’shit bara’ ’elohim et hashamayim veet ha’arets]

ha-arets. ve-eth hasshamayim eth elohim bara Bereshith

the-earth. and-it the heavens them God created In-the-beginning_

The round circle above the initial letter in the third line refers to a marginal note of the Masorah indicating that it is to be written large.

Respecting the origin and antiquity of the Hebrew points a warm controversy existed in former times.  Some maintained that they were coeval with the language itself; others that they were first introduced by Ezra after the Babylonish captivity.  But their later origin—­somewhere between the sixth and tenth centuries—­is now generally conceded.  It is further agreed that their inventors were able scholars, thoroughly acquainted as well with the genius and structure of the language as with the traditional pronunciation of the synagogue; and that they have given a faithful representation of this pronunciation, as it existed in their day.  Their judgment, therefore, though not invested with any divine authority, is very valuable.  “It represents a tradition, it is true; but a tradition of the oldest and most important character.”  Horne’s Introduction, vol. 2, p. 15, edition of 1860.