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principle that man may conquer godhood by force of his own exertions and the practice of certain virtues. In Thibet the Delai Lama is chosen when a child; in Italy the Pope is selected in mature age; but in both cases the infallibility, which is the essence of the office, is attained by the transmission of some not easily defined virtue, supposed to be inherited from the founder of the religion.

of piety or charity towards the church on the part of those outside its pale.

If we turn from the hierarchy to the material forms of worship, we find the same novelties and the same striking resemblances. As is now perfectly well known, the principal object of worship in all Buddhist countries is and always was the veneration paid to relics. As early as the time of Clemens A far more striking and exact parallel is of Alexandria it was known in the west that found in the segregation of the clergy from the followers of Buddha worshipped a pyrathe laity, and the institution of the monastic mid, which was supposed to contain a bone, a orders, which formed so important a part of relic of their god. The true old Tartar form the arrangements of the Middle Ages, and of this was the homage paid to the bodies of has done so in all times in Buddhist countries. the dead; but the Buddhists have refined on Practically, the two institutions are absolutely the primitive practice. No bodies are veneidentical; established for the same pur-rated but those of persons who have attained poses, governed by the same laws, exercising Buddhahood in some shape or other, and then the same powers, and developing the same it never is the body as buried that is reverresults. In both institutions, all parties join-enced, but some bone or utensil, or some spot ing them give up all worldly possessions, have rendered sacred by the presence of a saint, all things in common, take vows of celibacy, or where some miracle was performed by and live apart from the rest of men. Pov- some holy person. The worship of holy erty and absolute dependence on alms have places and holy things rose in the Middle always been the rule in Buddhist countries, as they were with the mendicant friars of the West, and were more or less professed, if not practised, by all orders of monks. The establishment of a hierarchy of priors, abbots, bishops, and cardinals, and of the corresponding offices in the East, is perhaps a necessary consequence of the organization of any large body of men among whom it is indispensable that discipline must be maintained; and is common to the two institutions as a consequence of the segregation of so large a body of individuals into a separate class, rather than as a preordained part of the institution.

Canonization is another remarkable institution common to these two religions, and to these only. It has frequently been attempted to draw a parallel between the demigods of Greece or Rome and the institution of saints in the medieval church; but the argument has always broken down, as in fact there is no essential similarity between the two. The minor gods of the heathen Pantheon, though remarkable for their power or virtues, were all more or less connected by birth or marriage with the great Olympic family, and owed their rank rather to their descent than to their virtues. It is true that, in later times, the deification of Roman emperors, and others of that class, which the abject flattery of a corrupt age introduced, was a nearer approach to the usage of Buddhism which was then flourishing in the East. But, when the custom is adopted in its purity, the attainment of Buddhahood, or of saintship is owing neither to birth nor to office, but to the practice of the ascetic virtues in the church, or

Ages to be the most prominent of all forms. of devotion, but did not exist before, and has died out to a great extent since, though, while thousands flock to see a holy coat at Trèves, or the blood of St. Januarius at Naples, or to worship at Loretto or Compostella, it cannnot be said that this Buddhist formula is yet extinct in modern Europe.

The similarities of the liturgies may to some extent be accidental, and have no doubt been caused by the similarity of institutions; but it can hardly be considered an accident that the great act of devotion in one church should be the endless repetition of " Ave Marias" and "Paternosters," and in the other a still more continuous utterance of "Om mani Padmi Hom," or such-like formulas; though it must be confessed that in no age did the Romish Church carry this so far as is done in Buddhist countries through the invention of the praying-wheel, by which mechan ical means are employed to say the prayers of those who are too lazy to perform that of fice themselves.

It would be tedious to dwell on the many minor points of resemblance between the forms of the two religions. It must be already clear that the Reformation in the sixteenth century was only a rebellion of the Arian races of Europe against the Buddhism which the Celtic races had superinduced upon the Cristianity of the Bible; and that all the cor ruptions which the reformers attacked were (with the single exception of transubstantiation) Buddhist doctrines or formulus, such as popery, monachism, relic-worship, etc. After that great struggle it was found that all the Teutonic races of Europe - who never had

been genuine Buddhists-had thrown off the the world at present so dark as that which Buddhist institutions and forms; but that no treats of the doings of the Celtic races of Celtic race had become Protestant, but "held Britain before the advent of the Saxons, and their old faith and old feelings fast." So it none to which the light of the new science remains at the present day. Europe is Pro- of ethnography is likely to be of more value. testant in the exact ratio of the purity of the All, however, which concerns us at present, Arian blood in any race, and Romish in pro- is to know that Buddhism, in some shape or portion as the people in any country are other, and under some name that may be lost, Celtic. The inference seems to be inevitable did exist in Britain before the conversion of that the Celts were Buddhists before their its inhabitants to Christianity. If this has conversion to Christianity. The Tentons been made clear, a great step has been gained were not, nor did they ever heartily adhere in the elucidation of the antiquities of this to the unfamiliar forms that had been forced illiterate people. If we may venture to turn upon them. The Buddhism which crept into the lamp of Indian Buddhism on these hitherthe medieval church did not come by any of to mysterious monuments, we see, at once, the usual routes of travel or of trade. No what was meant by the inner choir at StoneBuddhist missions were established in Asia henge, by comparing it with the numerous Minor, or Palestine, or Egypt, whence, by examples of choirs in all Buddhist churches. their preaching, their doctrines were spread We understand its enclosing circle by cominto the Roman Empire, and thence commu- paring it with that at Sanchee and elsewhere. nicated to the nations who were gradually We are no longer puzzled by the small granconverted to Christianity. The very con- ite monoliths, standing unsymmetrically betrary, indeed, seems to be the fact. The tween the two original groups, and inside the Greek Church, although in immediate con- principal, for we can, at once, assume them tact with Buddhist countries, has infinitely to be the "danams" of succeeding votaries, less of Buddhism in its formulæ or faith than offered after the temple was finished; and we the Romish, and there is no trace of Budd- can easily see how it came to be a cenotaph, bism having passed through it to the west. or memorial church, dedicated to those who Nor can we trace it as proceeding from Rome died and were buried at Ambresbury. It itself, but, on the contrary, we find all the would explain to us why Silbury Hill, erected peculiarities we have enumerated springing on a Roman road, should not cover the reup gradually among the barbarians who over-mains of the dead, but be the attempt of a whelmed the Roman empire, and it was by them forced on the Church at Rome by the pressure of circumstances. Nor is it difficult to see how this arose. The policy of the Roman Church, as set forth in Pope Gregory's celebrated letter to Bishop Mellitus, was to get the barbarians to allow themselves to be baptized, and to acknowledge Christ in any form. Even although the first converts were allowed to retain the worship of "trees and stones," the missionaries hoped that many would be weaned from their idolatries, and at all events that their children would forsake the Kirk, and take to the Ecclesia. This policy was to a certain extent unsuccessful, for the simple reason that the barbarians outnumbered the Romans as a thousand to one; that they were too illiterate to comprehend the arguments on which the new faith rested and too rude to see its beauty, or to appreciate the doctrines of peace and love which it inculcated. If a few were truly converted, the mass still adhered to their old superstitions; and as the Roman element died out, the old faith came again more prominently to the surface, and was mixed up with the higher and holier faith, which it leavened, but neither destroyed nor superseded.

There are few chapters in the history of

letterless race to perpetuate the memory of some event, which nothing but a written record could really communicate to future ages. We might surmise that the circle at Rolldrich enclosed a holy spot, and know that the stones of Stennis were really the buryingplace of some chief. There is, in fact, no winding in the labyrinth through which this thread might not conduct us in safety, and nothing so mysterious that we might not hope by this means to understand it. But to effect this end, explorations must be made afresh, and researches set about in a purpose-like manner, not aimless gropings in the dark, such as alone have yet been undertaken. A more systematic inquiry would repay the exertions of the earnest historical student, for it is the sole method by which we can expect to throw any light on this branch of our national antiquities. What is even more important, it is the only clue that is now likely to be afforded us for unravelling the mysterious wanderings of the races who peopled Europe and overthrew the Roman Empire, whose blood still flows in our veins, and whose feelings still influence every act, public or private, that takes place in the great European family of nations.

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SHORT ARTICLES.-Latin Puzzle, 535. Gold Ants of Herodotus, 549. Manifold Writers, 549. Burning Alive, 549. Pope and Hogarth, 559. She took the cup of life to sip, 563. Medieval Rhymes, 567. Alleged Interpolations in the "Te Deum," 567. Bee Superstitions, 576.

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Might I pour my heart out
At your feet,
In some quiet corner
Of the Golden Street?
Telling all my sorrow,
All my grief,
For the pain I caused you
Past relief;

For the death you died by
Broken heart-

Though I try to hide them
Tears will start.

Do you watch from heaven,
As you said-
Like a guardian angel
By my bed?

What if death should part us,
You and I,

More than we are parted-
Let me try?

No, God make me stronger
Day by day;

I must live my life out

In some way.

Death may re-unite us,

Who can tell?

Could you live in heaven,
I in hell?

"Peace," I hear you saying
From the sky;

"What though we are parted,

You and I?

Death shall re-unite us

By and by."

-National Magazine.

THE THREE LOVERS. (Temp. Elizabeth.)

A. D.

O! SUCH a ruff the Marquis wears,—
So fair and stiff with plaits all round;
Fair shines his satin cloak and vest,
With Indian pearl-seed edged and bound;
His sword-hilt's gold, his orders hang
Like strings of toys around his neck;
A dozen men, in black and white,
Follow like chessmen at his beck:

This is the Marquis. Then the Fop,
Who moves not but a scent of spring
Shakes from his mantle and his plume.
His gold spurs on the pavement ring;
His feather is a good yard high;

His buttons every one a gem ;
A jewel hangs from either ear,
His white hands ever play with them.
But see my Willy-kissing glove-
Stabbing his shadow-brave and free
He dances through the palace lands,
Greeting each bird that sings like me.
His velvet cap is looped with chains;
Red rubies in his bonnet flame
So gay, so bright, and debonnaire-
I love to hear his very name.
-Welcome Guest.

WALTER THORNBURY.

From The Quarterly Review.

On the Origin of Species, by Means of Natural Selection; or the Preservation of Favored Races in the Struggle for Life. By Charles Darwin, M.A., F.K.S. London,

1860.

of unsuspected relations which bind together all the mighty web which stretches from end to end of this full and most diversified earth. Who, as he listened to the musical hum of the great humble-bees, or marked their ponderous flight from flower to flower, and ANY contribution to our natural history watched the unpacking of their trunks for literature from the pen of Mr. C. Darwin, their work of suction, would have supposed is certain to command attention. His sci- that the multiplication or diminution of their entific attainments, his insight and careful- race, or the fruitfulness and sterility of the ness as an observer, blended with no scanty red clover, depend as directly on the vigimeasure of imaginative sagacity, and his lance of our cats as do those of our wellclear and lively style, make all his writings guarded game-preserves on the watching of unusually attractive. His present volume our keepers? Yet this Mr. Darwin has dison the "Origin of Species " is the result of covered to be literally the case :— many years of observation, thought, and speculation; and is manifestly regarded by him as the "opus " upon which his future fame is to rest. It is true that he announces it modestly enough as the mere precursor a mightier volume. But that volume is only intended to supply the facts which are to support the completed argument of the present essay. In this we have a specimencollection of the vast accumulation; and, working from these as the high analytical mathematician may work from the admitted results of his conic sections, he proceeds to deduce all the conclusions to which he wishes to conduct his readers.

of

The essay is full of Mr. Darwin's characteristic excellences. It is a most readable book; full of facts in natural history, old and new, of his collecting and of his observing; and all of these are told in his own perspicuous language, and all thrown into picturesque combinations, and all sparkle with the colors of fancy and the lights of imagination. It assumes, too, the grave proportions of a sustained argument upon a matter of the deepest interest, not to naturalists only, or even to men of science exclusively, but to every one who is interested in the history of man and of the relations of nature around him to the history and plan of creation.

I

"From experiments which I have lately tried, have found that the visits of bees are necessary for the fertilization of some kinds of clover; but humble-bees alone visit the red clover (Trifolium pratense), as other becs cannot reach the nectar. Hence I have very little doubt, that if the whole genus of humble-bees became extinct or very rare in England, the heartsease and red clover would become very rare or wholly disaptrict depends in a great degree on the number pear. The number of humble-bees in any disof field-mice, which destroy their combs and nests; and Mr. H. Newman, who has long attended to the habits of humble-bees, believes that stroyed all over England.' Now the number of mice is largely dependent, as every one knows, on the number of cats; and Mr. Newman says, near villages and small towns I have found the nests of humble-bees more numerous than elsewhere, which I attribute to the number of cats that destroy the mice.' Hence, it is quite credible that the presence of a feline animal in through the intervention, first of mice, and then large numbers in a district might determine, of bees, the frequency of certain flowers in that district."-P. 74.

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more than two-thirds of them are thus de

Again, how beautiful are the experiments recorded by him concerning that wonderful relation of the ants to the aphides, which aphis the name of Vacca formicaria :— would almost warrant us in giving to the

"One of the strongest instances of an animal apparently performing an action for the sole good of another with which I am acquainted is that of aphides voluntarily yielding their sweet With Mr. Darwin's "argument" we may excretion to ants. That they do so voluntarily say in the outset that we shall have much the following facts will show. I removed all and grave fault to find. But this does not the ants from a group of about a dozen aphides make us the less disposed to admire the sin- during several hours. After this interval, I felt on a dock plant, and prevented their attendance gular excellences of his work; and we will sure that the aphides would want to excrete. I seek in limine to give our readers a few ex-watched them for some time through a lens, but amples of these. Here, for instance, is a stroked them with a hair in the same manner, as not one of them excreted. I then tickled and beautiful illustration of the wonderful inter-well as I could, as the ants do with their andependence of nature-of the golden chain tennæ, but not one excreted. Afterwards I

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