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Sous, or Zuzim, a tribe of Canaanites. After a severe struggle they were at length, as history tells us, expelled to the number of some hundred thousands ; but not till they had engrafted their superstitions upon the Mizraimic stock, and left in Egypt the priestly order which afterwards became so famous. What became of the hundreds of thousands thus forcibly driven out, history does not clearly tell us. They have, however, been traced from Asia Minor to Greece, where they are known as the Saite Hellenes and Ionim, as contradistinguished from the laones or Javans, by whom it was originally peopled, and also in Italy, Sicily, and some think on the coasts of Spain ; and it is quite possible that some of them came as far as the Ultima Thule of the ancients—the island of Britain.

The third dispersion of the Cuthites to which I have alluded, is the dispersion of the Trojans after ten years' siege by the combined forces of the Greeks under Agamemnon. From thence, old records tell us, came the progenitors of the Romans and the Britons, and we must at least consider it as among possible occurences.

The two dispersions of the Canaanites I have named are those from continental Tyre, and from the island city of that name. The first took place in the year of the world 3416, the second in 3672, under Alexander the Great, when 15,000 of the people are said to have escaped in the Zidonian ships. As in both these dispersions the Tyrians were driven westward, it is also quite possible. that some of them may have taken refuge in Britain.

The great similarity between the British superstitions and those of the Canaanite Phænicians, would lead me rather to the conclusion (leaving our national records out of the question) that the last is the one we must turn to, but against this conclusion chronology protests. The first of these dispersions was in 3416whereas Albion is said to have been peopled by the Britons in 2855, and King Lear to have flourished in 3140. Indeed it is a fact I may say fully established, that the Tyrians traded with the tin mines in Cornwall long before the destruction by Nebuchadnezzar of their first or continental city.

That the Hammonians who peopled Britain were of the number originally dispersed from Babylonia, is, I think, less probable than that they belonged to one of the succeeding dispersions, as the earth at that time was very thinly peopled—and, though widely scattered over the earth, they might not at once have pushed their wanderings to the Ultima Thule. That they were of the expelled

shepherds of Egypt might be as probable as any other conjecture, but that many of the Druidic superstitions seemed to be of later date, and that no record, or mythological fable, gives the slightest countenance to such an idea If the shepherds were Zuzim, this would fully account for the resemblance between Druidic and Canaanitish superstitions. Independent, however, of any traditions or records, the other Hammonian dispersion (that from Troy) gives us as probable an origin for the early Britons as any we can find, the chief evidence to the contrary being the difference between the Homeric and the Druidic mythology.

We have the most satisfactory reasons for supposing that Troy was originally peopled by the Cuthites, and as Homer wrote many centuries after the events he narrated took place, and when Hammonian superstitions had not been refined into the poetic mythology of Greece, of which many conceive the blind bard of Scio himself to have been the chief author, this difference between the mythologies may thus be accounted for, by his refinements and amplification. Indeed, if we look with nicety in Homer, we may find some recognition of the high power and authority of the priestly caste ; and one remark I very well remember, made by an author whose views upon the question on which I am treating were very different from mine. It was, that “if Cæsar had more deeply studied the Druidic superstitions, he might perhaps have found them to be the purer rudiments of those elegant mythologies,' which prevailed in his day through Greece and Rome.” One advantage the supposition of the dispersed Trojans being the fathers of the Hammonian Britons has over all the others. It is that the superstitions of that people, at the age at which they were expelled from their native land, would in all probability more nearly resemble those of the Druids, than the less developed and less corrupted systems of either the dispersed from Babel, or the expelled shepherds of Egypt.

We have thus seen, independent of our national records, strong presumptive evidence in favour of the theory that a large portion of the early Britons were of “the noble stock of Troy the Great," though I would not at all call in question the fact that the Cael or Caledonians were Gauls, and the Cumbri and Cymri, Gomerians. And when this is considered in connection with the fact that plain records long held to be authentic both in our own and neighbouring nations (as witness the French Chronicle from which I have quoted,) plainly assert this fact; and that the names of our mountains and rivers in many instances, and those of some of our towns, still seem to perpetuate the memory of men and deeds those records speak of, I cannot but think that these records have been too hastily consigned to oblivion, and that modern historians have too hastily traced us out an origin which our fathers would not own.

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* I guess the gentleman in question had emerged from his sick chamber clothed only in his night-gown.


Trutly Trinmphant.



DISTRESS AND MYSTERY. “What makes you so dull to-night, Henry ?” said Mary Mowbray to her husband? “ You have scarcely spoken two sentences since you came home, and you are eating nothing.".

“Mary,” he exclaimed,but either something choked his utterance, or the current of his thoughts was stopped; for he said no more.

“ If,” she continued, rather gravely, after a short pause, “ there is anything the matter which the wife of your bosom, the partner of your joys and sorrows, ought not to know, then I am contented you should sit on in silence, but I thought the day that united us made us as one."

“ Mary," he at length replied, “it is something which I would to God you might not know : and which I can yet scarcely bring myself to believe. I have received a fortnight's notice to quit Mr. Armstrong's employment, and on what account I cannot tell."

The wife's colour fell, and she partook of her husband's sadness; hut, endeavouring to conceal her emotion, she enquired, “Why did you not ask?”

“ I could not ask,” said he, “ for the message was delivered by Melville, who paid us all again this evening. Having always done my best to act uprightly between man and man, I was so astonished at the news that I could not speak, Had business been slack, I should not have been so surprised; but we were obliged, as you know, to work extra time last week; and I am sure he cannot do with one hand less. I have some vague suspicion,” he continued, “that Melville has something to do with it, though I know not why. But there is something about him I do not like : although he appears open and fair to every

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“ And perhaps your dislike," said Mary, “has caused you to give him some offence, which may have been the occasion of your dismissal. But never mind-it cannot now be helped. The saying is none the less a true one, though often used by those wbo cannot appreciate the language they utter, that God seldom shuts up one door without opening another. You have health and strength, and are able to work, and that kind Providence, who has aided us thus far, will not forsake us when— ," but she too broke off with a sentence unconcluded ; and a tear started to her eye.

“When we need his aid the most, you mean, my love," said Henry, " and your hour of trial is approaching. It is that which gives venom to the sting. If it had happened at any other time I could have borne it better."

“We always think that troubles come at the wrong time," said the resigned and submissive wife; “but God knows best. However we have something to be thankful for. If the worst comes, we have a few pounds laid by, which might, if we had not been better taught, have all been spent in dress or frivolous amusements.”

“ Those few pounds have been laid by," said he, "for your confinement, Mary, and it would be hard to devote them to any other purpose."

“Well! let us hope for the best,” she exclaimed, “perhaps an explanation may set things straight again.”

“I hope so,” he replied; and yet he spoke as one who had no hope -so dark was the cloud that overhung his prospects, that he could see no ray of sunlight through it. The orb of day might be shining on still the same on the opposite side of that cloud, and fringing it with all the beautiful colours of the rainbow; but in vain for him was all that beauty and glory. He saw not, he shared not in its light. A strange presentiment of evil, even greater than could be yet foreseen, hung over his spirits, damped his ardour, and filled him with fears, which could not be allayed even by confidence in God.

The morrow was the sabbath, but no sabbath of rest or joy to the pair who lately rejoiced in hope as much as in each other's love. Henry was impatient for the next day ; but the next day and its successors came in vain. They brought no relief to his anxieties. Mr. Armstrong was out of town; and Melville wore the same cold, calm, forbidding, and yet polite manner which had generally characterised him; a manner which seemed to say “Ask nothing of me, for you will not be satisfied.”

At length Mr. Armstrong returned, when Mowbray's fortnight was nearly at an end. The first day he was too much engaged to be spoken to; but on the second, which was the day before his time expired, Henry ventured into his private room to ask the reason of his discharge.

Mr. Armstrong seemed evidently chagrined. “I had thought, young man,” said he, “that I should have been spared the necessity of such an explanation. You must know the cause as well as I do ;' and he gazed earnestly in his face, but saw nothing save a look of astonishment. The young man's colour changed not.

“ If I had known the cause, Sir,” said he, “I should not have presumed to ask it. Not the slightest intimation has been given me of the cause of my dismissal. I am not conscious of having committed any offence, and I have endeavoured to do my duty to you, as in the sight of Him who is my judge.”

The master was evidently growing impatient. “ Prate not your re

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