"You will, I suppose, join our mess to-day, Sir," said a young man near him, good-naturedly, anxious to dispel the confusion which Captain Dashaby had created.

"If I might be excused," stammered out the disconcerted Augustus, "I should wish to commence my career in a manner which will please my father, and he desired me not to get into any mess, if there was a possibility of avoiding it. This was too much, even Colonel Mountmorris smiled, and Captain Dashaby sprang out of the room.

The interview speedily terminated, for the giddiest felt for the confusion their smiles excited; and Lieutenant Charlton returned to the inn, with his new brother-officer, to equip him for the mess-table. The conviviality of the joyous party soon banished the unpleasant sensations of the morning, and Augustus approved himself as great a proficient in the necessary qualifications of a gentleman, as he was deficient in those of his profession: even Captain Dashaby looked on him more complacently, and when they separated for the night, promised him on the morrow a seat in his curricle to — Mr Charlton kindly escorted him to the door of the barrack-room which was appropriated to his use, and then left him to his repose.

When the morning parade, at which Augustus was necessarily only a spectator, terminated, Colonel Mountmorris approached, and offered him the salutation of the morning, with all the urbanity of an equal. "You are doubtless, Mr Clodsley," he said, with a smile, "anxious to become, as speedily as possible, acquainted with your new duties. Mr Charlton has kindly undertaken to be of every assistance to you in his power, and I shall hope next week to see you orderly."

"I trust, Sir, that you will never find me otherwise," said Augustus, gravely.

Such was the entrance of Augustus Clodsley into life; but he did not the less make a brave officer and a

worthy man; twice he captured the colours of an enemy's regiment; once he was sorely wounded in defending those of his own. His profession was the loadstone of his existence: he clung to it with tenacity, and he approved himself capable of bold deeds and generous actions. To Augustus Clodsley was Colonel Mountmorris indebted for his life; and it cost the noble youth an arm; -what marvel, then, that sire and son were never more united? Augustus returned to the home of his infancy far otherwise than he had left it-the tall awkward stripling had ripened into the well-set handsome man :-his mother wept, it is true, when she looked on the empty sleeve of his military surtout, but she did not murmur: his father sighed as he marked the deep scar across his brow, but he saw also the medal at his breast; and he could not mourn that even so high a price had been paid for the distinction. "My son has borne himself bravely !" murmured the good old man, and the reflection was an antidote to complaint-they had not met for ten long years, and they would not meet in sorrow.

Captain Dashaby saw Alice Clodsley-the pale, beautiful, pensive Alice she was the sister of his friend; and he looked on her with a brother's fondness; but no warm heart could long so feel for Alice: he looked on her till he loved her; and Alice smiled on him, not because he possessed rank and affluence, but as a brave man and her brother's friend. Augustus Clodsley bestowed the sister of his affection on the brother of his adoption, and their union cemented yet more firmly a friendship founded on esteem, and nursed amid danger and vicissitude. One only cloud darkened the horizon of his existence, and it passed over his soul on the very morning of those auspicious nuptials. I can never serve again!" he said with a sigh, as he glanced at his empty sleeve; but the sigh was not echoed, and he mentioned it no more; and the brave

66

SLAVE TRADE.

T is melancholy to hear from all quarters, that the slave trade is still carrying on with the greatest activity. In a work published at Copenhagen, by M. Monrad, a Danish clergyman who has had ample opportunities of knowing the fact, an opinion is expressed that the legislative abolition of the trade has by no means ameliorated the condition of the unhappy negroes; in consequence of the rage with which that abolition has inspired the slave merchants of all countries, and the refinements of cruelty which it has suggested to them. One occurrence mentioned by M. Monrad, will serve as a specimen of the horrid practices that are pursued. It appears, that in order to avoid the English cruisers, the slave merchants have recourse to very small vessels, as being better able to escape capture; but that they do not on that account diminish the number of negroes of whom a cargo consists. In the hold of a very small Portuguese vessel, bound to the Brazils, were crammed the incredible number of eleveu hundred negroes; half of whom died on the voyage, and half of the survivors immediately after their disembarkation! This infamous commerce, notwithstanding all the efforts of the British Government, is perpetually going on, partly under the English flag, and partly under the flags of America, Portugal, Spain, Holland, and France. It appears, according to M. Mourad, that the Antilles received an annual importation of 20,000 slaves; and that in the year 1821, the Danish troops on the coast of Africa were compelled to oppose by main force, an expedition undertaken by several English traders, in conjunction with some Ducth and Portuguese, to procure negroes.

CRUSHING AND WASHING LEAD.

This process is performed by a large overshot water wheel, which gives motion to smaller ones that are employed to raise the waggons containing the ore up an inclined plane. From these the ore is thrown into an inverted hollow pyramid, called a shute; the roller is furrowed something like the roller of a coffee-mill, and is so balanced by large stone weights, as to raise the roller, when a piece too hard to break comes in contact with, and would be likely to injure the roller; from this the ore goes to another until it is sufficiently broken to be washed. This is done by putting the ore into an iron sieve, with two long pieces of iron on each side, and perforated with three holes something larger than an iron peg which is put through one of them, and the end of a lever is jerked slowly (over a large trough of water) by a boy the gravity of the lead sinking in through the sieve to the bottom of the trough, leaving part of the lighter and larger substances in the sieve, which again undergo the process of grinding smaller. The ore is again washed, a large hole is made in the ground, surrounded with stones, a stream of water passes into it; the lead sinks into the hole, and the sand is washed over an inclined plane: this sand is washed two or three times over, until all the lead is separated, which is then sent to the smelting-house.

ANECDOTE.

When Kemble retired from the stage, he distributed his costume_of Coriolanus amongst his brethren. To Matthews he gave his sandals, upon which the comedian exclaimed, I'm glad I've got his sandals, though I am sure I could never tread in his shoes.

MY Y position derived from this extraordinary eclogue, and which was probably suggested by the same sybilline sources as the fourth, named Pollio, will appear, perhaps, at first sight paradoxical; but I believe it is capable of the most rigid species of proof: that there was a tradition handed down from the first man or men, and entertained by all the most venerable of the Pagan creeds, espcially the Oriental, that a great king and law-giver should come to gather mankind into one common family; and that the name assigned to this expected theocrat was the same in several other nations besides the Jews-namely, SHILOH.

For instance, the word selau, signifying a rock or stone, is a common designation of the Messiah. A rock or stone is frequently seen on coins, with the draco salutus twining round it. On Tyrian coins, it is sometimes accompanied by a tree-perhaps the tree of life. Stones were the emblems of the Incarnate Mediatorial Divinity, throughout the East. At Delphi, a stone, sacred to Apollo, was anointed (the word Messiah means anointed) every day. Horus and Serapis were represented by a stone, with a human head and shepherd's staff. Juggernaut, the same deity among the modern Hindoos, is pourtrayed in a similar manner; and his worshippers expect from the deity a general gathering of all people, and a general equality, which is annually prefigured by a species of sa26 ATHENEUM, VOL. 4. 2d series.

turnalian mixture of castes in honour of him.

From selau comes the name of the shepherd god Silenus, whom Virgil celebrates, in the sixth eclogue, as a divine philosopher, prophet, and expounder of the creation and mysteries of nature. This personage wonderfully exhibits the close analogy between Pagan mythology and theological tradition. Originally he was a much more important personage than he became in Greek fable; being, evidently, the same as the Bethpeor of the Phoenicians, and the Mendes of Egypt. As the Silenus, or Pan, of Egypt, he was represented with a star in his breast; so Bethpeor appears to have been symbolized by the star Chiun. Plutarch relates an extraordinary circumstance of some great event connected with his future advent in his Life of Agis; he calls him a son of Apollo, and yet one of the "ungenerated and unbegotten gods ;" and that the oracle of Pasipha (which was, doubtless, another name for the sacred cow Isis) gave out that he should one day come and rule over the earth. It is a very remarkable circumstance, that on this anticipation a juggle was played off by the friends of Agis, not much unlike that which the friends af Johanna Southcott attempted to play off on the same subject-the predicted advent, and universal monarchy of Shiloh:"

I am aware that, at first sight, there will appear a profaneness in

connecting the image of the drunken Silenus with the lawgiver and prophet. But the image which we form of Silenus is derived from the Greeks, who understood nothing of the mythology which they borrowed from Egypt, "their nursing mother." It is, besides, requisite to remark, that great allowance is to be made for the metaphors of the pictorial language. To the necessity of employing these metaphors, perhaps, is owing the corruption of the first pure stream of Egyptian theology, and the infinitude of silly fables, engrafted, by ignorant interpreters of the language, on its original texture. Indeed, were all the words which we employ now in the most finished compositions, traced to their roots, a similar confusion of images would ensue. But when I speak of the original Egyptian church possessing a pure theology, I mean to speak comparatively, for a dash of materialism was certainly blended with its belief in a trinity; and gross physical association undoubtedly polluted its pre-knowledge, and pre-shadowing of the resurrection and final judgment. But, notwithstanding the apology for the admixture of what appears like unseemly metaphor in the case of identity I purpose to establish, the objection will vanish on a closer inspection. The proof of this cannot be gainsayed; for the language used by Jacob, as applied to Shiloh, as closely applies to Silenus. Silenus was also mounted on an "ass," and that ass was thought to have taught the pruning of vines, and therefore he may be said to be "bound to the vine." His eyes were also "red with wine;" his garments washed in wine," his "clothes in the blood of grapes." His teeth may be also said to be "white with milk;" for new milk

Orientalist knows, that under the images of drunken and anacreontic songs, Hafiz, the poet, has attempted to adumbrate the spiritual mysteries of the Persian creed. Every one also knows that Solomon's Song, one of the most charming pastorals in any language, can be taken in nothing but a spiritual sense. In a literal sense, it would be little better than a Hebrew Empaychidion, advocating incest, and clothing licentiousness in the soft colours of pastoral poetry. In short, inebriation of mind is even now employed as a common figure to express rapture. But the origin of the typical use of the image of drunkenness is tracea ble to the following circumstances. The same word means a bunch of grapes and prosperity, in Hebrew. Hence the rabbinical proverb, of the wine of Adam being preserved in some secret repository till the final festival of all nations, the feast of "fat things and wine on the lees,” at the Millenium. But wine among the Egyptians had another interpretation. It was a common opinion all over the East, that the tree of knowledge by which man fell was a vine; and, indeed, the vulgar legend of its being an apple-tree, is totally without foundation. The Turks consider it in the same light to this day; and thence, beyond a doubt, the Mahometan prohibition of wine. The Egyptians held it in equal abhorrence, and from the same cause; and they expressed their abhorrence in a metaphor (namely, that wine was the blood of the giants), which clearly points to antediluvial violence and crime as its source. Wine with them, therefore, had a second meaning, implying blood. One of the titles of Osiris Bacchus was, "Treader of the Wine-press." The Messiah is represented, at his second coming, in the same character; and treading the wine-press, throughout the whole of the Jewish prophetic writings, has the Egyptian meaning. and means slaughter.

Take, for instance, that most sublime and terrible eclogue of Isaiah.

with dyed garments from Bozrah?

"He that is glorious in his apparel, travelling in the greatness of his strength." (The image here is derived from Osiris or the sun.)

"Wherefore art thou red in thine apparel, and thy garments like him that treadeth the wine-press?" (Like Osiris Lenœcus, he that treadeth the wine press.)

"I have trodden the wine-press alone, and of the people there was none with me. I will trample them in my fury, and their blood shall be sprinkled upon my garments." (This was a rite in the mysteries of Osiris: the face of Silenus, in

Virgil's Sixth Eclogue, is stained Sanguineis Moris.')

"For the day of vengeance is in my heart, and the year of my redeemed is

come."

"The wine-press was trodden without the city, and blood came out of the wine

press even unto the horse bridles."

In the same manner, the woman who sitteth upon many waters, is said to have a wine-cup in her hand; and to be drunken with the blood of the saints.

The woman here described is evidently the Omorea of the Chaldeans, the material demon of the Platonists, and personification of evil. She is the same person as the Medusa (who prostituted Minerva's Temple), the severing of whose head, by Perseus, caused the deluge by the flow of blood, and from that blood arose Pegasus, the place of which, on the most ancient sphere, was certainly filled by the ass of Silenus. Thus, the decapitation of Medusa represented the judgment on antediluvial crime at the flood. On the zodiac of Denderah, is a decapitated animal figure, with human hands and feet; in which form Isis Omnia, or Nature, is frequently represented, embracing the zodiacs; and the gorgon head, with its single eye near it, which is preserved, indeed, on the modern sphere, and grasped in the hand of Perseus. It is singular, that David represents the Jewish church

an animal, as the Egyptian church And this appears to have been. shows the harmony of the Apocalyptic denunciation against the "great whore" presiding, as Omorea and Isis did, over many waters; for certainly the figure was meant to be a type of the false church, the creed of Egypt and Babylon. The treading of the wine-press and the deluge of her blood, meant, therefore, the total destruction of her reign of violence.

The gorgons, indeed, were

the three Egyptian furies, and the three furies were emblems of the vintage, as their names signify; one meaning to gather, another to store in pitchers, and the third, Meghaera, in reality meaning to press the wine. that the wine-cup in the hand of SiI have said quite enough to show lenus, his drunkenness, and his garments stained with wine, were never intended by the original inventors of the personification to be literally taken, as was the case with the Greeks.

But we have, fortunately, one of the strongest proofs, that the character of this deity was not of the gross description which it suited the Greeks to give him. I mean the beautiful sixth eclogue of Virgil. He there appears in the same dignified character as Shiloh in the eclogue of Isaiah, and the prophecy of Jacob. That Virgil derived this, the eclogue to Pollio, and the apotheosis of Daphnis, from Sybilline oracles, or traditions then current over the whole eastern world, cannot be doubted. It would be out of my way to go into argument upon this wide field of inquiry ; but it does appear to me, that the language of Isaiah might as well be applied to Marcellus as the epistle of Pollio. The application of the death of Daphnis to Julius Cæsar, is equally incoherent and overstrained.

It evidently describes, on the model of some sybilline or oriental oracle, the violent death of the Syrian deity, Adonis, Thammuz, or Atys (for they were all the same person),