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natural direction of the Holy Spirit. We see that Ras Michael who makes a very conspicuous figure in Mr. Bruce's travels, and in the Abyssinian history of that period,can quote scripture with as much facility as any European usurper, when he is meditating the foullest purposes, and can disguise his ambition and his perfidy under a mask of the most extraordinary sanctity and moderation.

The following remarks of Mr. Murray on the use of oriental literature, and on the miserable deficiency in that parti cular of some persons who have been commonly ranked high among the biblical scholars of this country, are no less penetrating than just. They show that the learned author of this life of Mr. Bruce, is a person who can think for himself, and who is not to be deterred by the dread of senseless clamour from stating what he thinks on a subject, on which men usually seem more prone than on any other to foulmouthed aspersion and virulent invectiye.

Considering the value of oriental literature, in all investigations which are intended to examine, or illustrate, the principles of revealed religion, and the tendency of that literature to promote our knowledge of a very extensive and interesting portion of the globe, not to mention the advancement of our political interests in India, it is to be regretted, that the study of that branch of learning is, in this country, neither cultivated nor encouraged. Perhaps. theologians think, that the church is secure on the basis of what has been already alone; and that a general neglect, not to say igno❤ rance, of the language of the sacred books may be excused, as the industry of former times has enabled us to know, in general what they contain. This security is not prudent. For the great scholars of the sixteenth and seventeenth centuries had not the same advantages either in criticism or philosophy which we possess. They ascertained what was truth as far as they were able; but it cannot be supposed. that a work, which is progressive, could be finished at once. Considerable pains have, indeed, been taken, to procure by collation, an accurate copy of the Old Testament; but it is astonishing to see how little knowledge of the oriental languages, Lowth, and other translators of particular books, have shewn in their different works. Literature is disgraced by a number of dull Hebrew grammars and dictionaries, written by such scholiasts as Parkhurst, Bate, &c. who pretend to settle the meaning of words, and at the same time, have neither good sense and judgment to investigate, nor learning to discover the objects of their research. By maintaining that the Hebrew language exists only in the Bible, and by thus detaching it from the Arabic, and other related dialects, they as sume a liberty of giving whatever form and meaning to the words they think most plausible. Yet the grammar and prosody of the Jewish language might easily be traced from these kindred sources.

On the other hand, if infidels should attack the sacred books in the present state of Hebrew philology, it is certain, that they might gain a greater advantage than, on a first view of the subject, may be apprehended, and a support to their arguments, which it would require some time and attention to remove. The literature of Jones, united with the wit and intentions of Voltaire, would do more harm than many volumes of philosophical scepticism.'

The following is part of the account which Mr. Bruce gives in his common-place book of the entry of the king into Gondar.

The second of March we went to meet the king on his march to Gondar. The vizir (Râs) came first, with about a hundred horse, mounted upon a mule. He first stopt and made a short prayer at the church of Azato, and then came to a small hill on the other side of the river Dumasa, which runs below Azaro, that is near Gondar. His mule ran so fast, and he was so poorly dressed, that, though we were dismounted to wait for him, he past us without our being able to salute him. Having past the Dumasa, he sat himself down on a small rising ground to see the army pass while they were pitching his tent. The army advanced by twos and threes, all in disorder; part encamped, the rest entered Gondar. There was no order observed. We first pulled off our shoes, and then kissed his hand, sitting down as he desired us. After the vizir, came the king with about an hundred horse, with forty drums, mounted on mules beating before him; and long horns or trumpets after the fashion of the country. Upon the king's passing, we all rose, so the vizir. On the other hand, the king seeing him standing hastened to pass that he might sit again, for he was about 80 years old, and was besides lame, his thigh being broke in his youth, by a wound from a lance. The king entered his tent.' The king rode upon a mule all covered with scarlet and blue housing; his head bare, with a fine linen or muslin cloth wrapped around him, which he held with one hand up to his mouth.' Three of the queen's daughters came after riding upon mules like men, their faces half uncovered, with parasols like a dais carried over their heads, as was likewise over the heads of the vizir and king.'

The third in the morning the king made his entry. Before him came part of the troops, horse and foot without any order, about 4000, who joined themselves to about 500 horse.' All the soldiers who had killed an enemy, distinguished themselves by a narrow stripe of red cloth upon his lance or musket; if he had slain more he carried more, and round the wrist he had the privy parts of his enemies killed, stuffed with straw, which as soon as the king was seated, he threw down, each in his turn, before him, with encomiums on his own bravery; and this is the never failing practice even when a woman is regent, as was the late queen in the minority of Joas, and his father Yasous.'

Wechne, the place where all the males of the royal family of Abyssinia are confined, is about 34 or 35 miles from Embras.

There is paid to maintain the royal family on the mountain, 250 ounces of gold, and 730 cloths (webs of cotton cloths) This is an old establishment. None are permitted to go up but the women carrying water. There was formerly a cistern, but it is now in ruins and useless. There are near 300 persons there, and all the exiles are allowed to marry.'

Our next extract from this varied and amusing volume will be an account of the nuptial ceremonial which is reputed legitimate in Abyssinia.

Marriage is not considered in Abyssinia as a sacrament, yet the church ordains some rules to be observed, in order that the man and the woman may be faithful towards one another. The ordinary method of marriage among people of condition, and among those who most fear God, is the following. The man, when he resolves to marry a girl, sends some person to her father to ask his daughter in marriage. It seldom happens that she is refused; and when she is granted, the future husband is called into the girl's house, and an oath is taken reciprocally by the parties, that they will maintain due fidelity to one another. Then the father of the bride presents the bridegroom the fortune that he will give; it consists of a particular sum of gold, some oxen, sheep, or horses, &c. according to the circumstances of the people. Then the bridegroom is obliged to find surety for the said goods; which is some one of his friends that presents himself, and becomes answerable for him in case he should wish to dismiss his wife, and be not able, through dissipation or otherwise, to restore all that he has gotten. Further at the time when they display the fortune of the bride, the husband is obliged to promise a certain sum of money, of an equivalent in effects, to his wife, in case he should chuse to abandon her, or separate himself from her. This must also be confirmed by an oath of the future husband, and his surety. A certain time, of twenty or thirty days, is determined also by a reciprocal oath, that on the last of these they will go together to church, and receive the sacrament. When all these matters are concluded, the future spouse appoints the marriage-day, and then returns home. When that day arrives, the intended husband goes again to his bride's house, where she appears, and shews her movables (mobiglia), or clothes, and he must promise and swear a-new the fore-mentioned articles; and that he will use his wife well; never leave her without meat or clothing; keep her in a good house, &c. all which his surety must confirm. When this is over, the bridegroom takes his lady on his shoulders, and carries her off to his house. If it be at a distance, he does the same thing, but only goes' entirely round about the bride's house; then sets her down and returns her into it.

this ceremony, a solemn banquet takes place, consisting of raw beef and bread, and honey wine, or hydromel, or another beverage from grain called bouza, a sort of beer very sour and disgusting. The feast being ended, the parties mount each a mule, and ride to the bridegroom's house, where is concluded all the ceremony necessary to marriage before they live together. When they have lived together during the appointed term of twenty or thirty days, they must both appear at church and declare before the priest that they are husband and wife, and that they are come to receive the sacra ment. The priest, without more ado, celebrates mass; they communicate and return home. After some time, although both have sworn to live all their life faithful to one another, they take the liberty to separate; if it is the husband who wishes to get off, he, or his surety, must pay the wife that which she brought, and likewise the sum stipulated in case of separation. If they have had children, the boys always go with the mother, even if there were but an only child; if there be no boys, she takes none of the girls. When the separation comes from the lady, the husband is liable to no ́restitution, provided he has been always faithful to the married state, as promised; but if it is on account of his bad conduct, or irregular life that she forms this resolution, he is always subject to his promise and the above-mentioned articles.

It sometimes happens that the husband and wife, mutually, without any cause of ill-will agree to part; in this case, the effects brought by the wife are united with the sum stipulated by the husband; then divided into equal shares, of which the parties take each one, and return to their former places of abode. This is the established form of those marriages which are said to be celebrated justly, and according to the church. Mr. Bruce describes four plants which were pointed out to him at Sennaar, July 25, 1772, by a Nabian, which are said to be employed as a preventive of and an antidote to the bite of the scorpion and the viper. There is great plenty (of these plants) at Sennaar; though it is in their own coun try these slaves, the Galla,) learn the virtueof these plants and roots, to which the Arabs and people of Sennaar are strangers. When a person is newly bit, they chew a piece and apply it to the place, and he is immediately cured. If a person chew this root often in a morning the serpent or scorpion will not bite him. They dry all these roots and then pound them to powder, and mix them well together, and put them in a leathern purse ready for use; and when they are to handle a scorpion or viper, they take a few grains of this powder, and moisten it with water or spittle, and rub it in their hands and then lay hold of either without fear. Providence has placed this remedy in abundance where there is much need of it. The bark and holes of all the trees in this country are full of scorpions in thousands, and the plains full of very poisonous vipers especially in. harvest. These come out of their holes in the time of the rains, and` lie in heaps wherever they find straw, dry herbage, or old houses.' CRIT. REV. Vol. 16. January, 1809. G

Much has been said by different writers about charms and specifics against the poison of the viper: though we know that such accounts are not very generally credited; but the fact itself, that there are in the vegetable world some plants which are endued with a specific power over the bite of the most noxious reptiles seems to be sup ported by testimony, to which the assent of a reasonable mind can hardly be denied. We are always happy when we find the number of such specifics enlarged by new dis coveries, for they furnish very cogent and very agreeable proofs of the benevolence of the Deity.

The various documents which are either inserted, quoted, or referred to in the travels of Mr. Bruce afford incontrovertible refutation, if any were wanting, of the calumnious aspersions which have been cast on his veracity. Some have even doubted whether Mr. Bruce were ever in Abyssinia, but those who, will peruse the present work of Mr. Murray, will no longer find it possible to entertain any doubts on that subject, and of course as it is the veracity of a traveller which constitutes his principal excellence, we have no doubt that time will continually add to the well-merited fame of Mr. Bruce, and that he will be found to have been as scrupulous in his adherence to truth as he was hardy in enterprize, patient of fatigue, and persevering in the endeavour to accomplish an object of the most laudable curiosity, in the midst of the most discouraging circumstances, and most terrifying obstacles. We cannot take our leave of Mr. A. Murray, the learned author of this performance, without heartily wishing him success in that elaborate treatise which he is about to publish

On the origin and affinity of the Greek and Teutonic languages, in which the history of the former, preceding the age of Homer, is traced and ascertained, the sources of classical philology explored, and several interesting facts established respecting the first population of the west.'

If Mr. Murray be successful in filling up the outline which he has traced of this interesting work, it is likely to constitute one of the most important philological publi cations that have ever appeared in this or any other

country.

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