section, will be found to prevail also among the deities of secondary importance. The Roussalki were the nymphs, the guardians of the waters and forests. Endowed with exquisite beauty and unfading youth, they were supposed to sport in the cool waters, or wander along the shady forests; sometimes they might be seen on the floating branches of the young trees, with their light drapery fluttering in the breezes; sometimes wreathing their sea-green hair by the margin of the "far-resounding sea;" or rising from the deep recesses of some broad river to enjoy the admiration and receive the sacrifices of mortals. But, alas! these beautiful Roussalki were not the only spiritual inhabitants of the forests; there were also satyrs, but of a character far more dreadful than those of Greece; they were denominated Lechiè, a name which implies that they were gods of the forests. The upper part of their bodies resembled those of men, save the horns, the ears, and the beard, which, like their Greek brethren, they shared with the goat: here, however, the resemblance ends. Unlike the sportive but mischievous being, who was only a terror to wandering maidens, the Lechie were dangerous and cruel. When they walked on the grass, their bodies shrunk to a size so small that they did not overtop the grass; among the blades of which they therefore unperceived held their way. When they came among the tall shrubs, they expanded to an equal height; and when they reached the dark forest, then did their stature equal that of the tallest trees. When they found any unhappy man traversing the woods by night, they seized him, and bore him off amidst frightful howlings to their subterraneous caves, where, according to a most curious tenet of the Sarmatians, the unfortunate wanderer was tickled to death. We have already seen that there were consecrated forests; but it must not be forgotten that some of these forests were considered as themselves actual divinities, in which not only must no wood be cut, but no animal might be taken or killed, nor even the foot of a profane person penetrate. Death was the punishment for the slightest violation of these umbrageous deities. The waters too, as well as the woods, had their share of adoration. The Don and the Tanais received the vows and offerings of those who dwelt by their banks. Among these river-gods the chief was Bog-known to the Greeks by the name of Hypanis; and so holy was that river esteemed, that its very name became synonymous with the word god. Its

Men

took place; for then, having been many months hidden under a mantle of ice and snow, they deigned once more to shew themselves to their adorers. were plunged in the water with many ceremonies; and those who were particularly zealous sometimes drowned themselves, as Hindoos occasionally do in the Ganges, considering such a death as peculiarly pleasing to the gods. The Sclavi had also their Lares-the domestic guardians of their houses and happiness: their images were perfumed, and crowned with fresh leaves ; and it would appear that even now there are parts of Poland, Russia, and Lithuania, where similar practices are not quite obsolete. The chief domestic gods were, however,

"and are still (1800)," says M. Levesque, serpents; to them milk and eggs were daily offered; to molest them was strictly forbidden; and the death by violence of one of these sacred animals would have been speedily followed by that of the sacrilegious offender. They were called the protecting gods of the house, and worshipped accordingly.

We must not close this account of the minor Sarmatian gods without noticing a sort of marine monster, called Tchoudo Morskoe, which some pretend was a triton; but he seems to have been a far more formidable being, if we are to be at all guided by the saying which prevailed concerning him: "Thou, who art neither crab nor fish, marine reptile! thou art the most dreadful of mortal beings!"

PHILIP THE EVANGELIST, AND THE LORD HIGH-TREASURER OF ETHIOPIA.

Acts, viii. 26-40.

BY THE REV. HENRY GEORGE WATKINS, M.A. Rector of St. Swithin's, London.

No. I.

CONCERNS of very great moment, matters of prosperity or adversity, the shortening or the prolongation of life, are frequently brought about through apparently the most trifling circumstances. A single sentiment of the mind, a sudden thought, shall be the cause of determining the place of our residence, the precise sort of our occupations, or the character of our connexions and friendships; and all these shall involve advantages or disadvantages, for many years to come, to ourselves and our children after us. When Bernard Gilpin was ordered up to London, from his parsonage in the north of England, to be arraigned, and probably to be burned, by the popish authorities of Queen Mary, his parishioners, when they took leave of him with tears, could little calculate that, by his leg being broken on his journey, he should be detained at the inn till the death of his persecutors, and enabled by the accession of Elizabeth to return to his pastoral charge with usefulness and peace.

In the more important concerns of the soul, an unlooked-for occurrence shall throw a person among a religious connexion, and in the way of religious instruction, that shall, by the grace of Jesus Christ, be everlastingly salutary-he or she shall be blessed and become a blessing.

Divine grace continually displays itself in the occurrence of unexpected, unlooked-for circumstances, by which an effectual and salutary application of the truths of the Gospel is made to the minds of individuals, in restraining them from gross evils, in guiding them by a way which they would not have contrived for themselves, and in preserving them in a religious progress to the end of their faith-the salva

All men's affections, motives, and dispositions, are under the appointing, permitting, and controlling influence of God the Holy Spirit. All good desires, holy counsels, and just works, are excited by him, either through outward and visible means and occurrences meeting us in our path, or by his immediate suggestions to the understanding and the conscience. In fact, by an inspiration of suggestion, almighty God governs in his kingdom of grace and providence; and upon a plan and system formed by his infinite wisdom, and tending to produce his eternal honour from the whole universe of reasonable beings.

The piece of Scripture-history before us fully exemplifies these observations; and its several parts will furnish subject-matter for two papers.

"The angel of the Lord spake unto Philip the evangelist, (and one of the seven deacons appointed by the apostles,) saying, Arise; go towards the south, unto the way that goeth from Jerusalem unto Gaza, which is desert." Gaza was near to Egypt, about sixty miles from Jerusalem, and is called by Strabo, "Gaza the

desert."

It would be useless to inquire whether an angel became visible to Philip in his waking hours, as one had done to Manoah (Judges, xiii.), or whether Philip was directed by the appearance of an angel in a dream or vision of the night, as St. Paul was respecting going into Macedonia (Acts, xvi. 9). We know he was under the teaching ning of God, under a suggesting, instructing inspiration. He felt assured that he had received a divine direction. He was obedient to the word of the Lord; and travelled in the way that he was taught. He acted by faith; and the event proved that he had not travelled in vain.

The Lord of all, as I have said, orders men's goings and doings, as it seems best to his infinite wisdom, by powerful and impelling suggestions to the mind to do this or refrain from that, to be at this place or that at one time or at another, to approve or dislike, to refuse or to accept. With persons in general, and under ordinary circumstances, these impelling motives are not often distinguishable from the results of their own reasonings. Our own deliberations are, however, mostly influenced by external circumstances, and these are also of divine appointment. Men's hearts and dispositions are thus continually under the purposing, guiding, or permitting hand of God; and thus he maketh poor, and maketh rich; he woundeth, and his hand maketh whole; he bringeth men down by sickness toward the grave, and he restoreth again.

Hence, as to our worldly affairs, but more especially as to our soul's welfare, we see the need and the efficacy of habitual and fervent prayer, that He who has the hearts of all men in his hands, " would direct, and govern, and sanctify our hearts in the works of his laws, and in the ways of his commandments." Thus David prayed, "Teach me to do the thing that pleaseth thee; for thou art my God." "Order my goings in thy paths, that my footsteps may not slide." And thus the Scriptures declare, "The steps of a good man are ordered by the Lord; and he delighteth in his way" (Ps. xxxvii. 23). Let us endeavour, by the use of the holy Scriptures, to obtain an enlightened conscience on the path of duty, and then sedulously follow its guidance.

Philip attended to the heavenly vision without delay. He was obedient to his mental impressions, because he was sure they were of God. He was an evangelist by office; and his clear duty was to preach the way of salvation to sinners in general. It is observable, this

but only a special call to a work that was perfectly consistent with them. It is frequently self-delusion, or a disposition to deceive others, when people in these times allege some secret impulse on their minds as a warranty for their assumption of new offices or spheres of service, to which they have no outward or concurrent call. In judging of the impressions on our minds, in relation to an especial course of practice, whether they be of God, we must inquire, whether they are consistent with the duties we owe to others in our social relations, or whether they may not be wholly occasioned by our own self-will, and a desire to gratify some favourite propensity of ambition, or pride, or sloth, or covetousness. Where the mind is powerfully inclined to some new Christian duty for the good of others, and the zealous discharge of it will not oppose other obvious duties of acknowledged importance, we may consider ourselves under a divine direction, and that God is ordering our steps for the good of others; and where some personal ease or profit is willingly sacrificed to promote the object proposed for the honour of God and the benefit of others, rather than our own worldly benefit, the call to the duty seems more clear, and the blessing of God may be expected in the discharge of it.

The evangelist Philip was admonished to be on a certain road at a certain time; and some influence on the mind of the eunuch occasioned him to select that road, and to choose that time to travel on it; and thus this salutary meeting between them was occasioned. What important events have happened, and to what an extent of time have been the consequences, by the concurrence of two circumstances altogether unlooked for, and therefore, as we call it, perfectly accidental!

Philip was obedient to the heavenly vision: "He arose and went; and, behold, a man of Ethiopia, an officer of high rank and authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem to worship: he was returning, and sitting in his chariot read Esaias the prophet" (ver. 27). This lord high-treasurer was met by Philip in the part of his journey most suited for such an interview. Of two or more roads from Jerusalem to Gaza, he was in the most retired, and was travelling onward to the country of his residence, perhaps several hundred miles further; there to resume his public official duties in the court of his queen. Candace was a name then common to the queens of Ethiopia, as that of Pharaoh was to the kings of Egypt, and of Cæsar to the emperors of Rome. He was in his chariot, a vehicle drawn by horses or carried by bearers; and he was reading. Books were only in writing at that time; and therefore they were scarce and costly. This grandee of Ethiopia had perhaps lately, at Jerusalem, purchased a copy of Isaiah's prophecies, and was reading it for his instruction. Thus was he preparing his mind, or rather the Lord of all was preparing it, for the oral teaching which he was to receive from the evangelist; and by both he became prepared to instruct his own countrymen.

The prophet Isaiah (liv. 13) declares it as a blessing to the spiritual Israel, "All thy children shall be taught of the Lord; and great shall be the peace of thy children." God will provide sufficient teachers for those who desire to be instructed concerning their true condition before God, and concerning Jesus Christ the Redecmer; and how they may walk so as to please God. To such as endeavour to use the opportunities that present themselves for religious instruction, the teachings of the Holy Spirit will be

Spiritual light will increase in those who duly use the measure they enjoy.

Philip was a poor traveller on foot, sent out by the Holy Ghost to minister to an heir of salvation riding in his chariot, and improving his time by reading the

faith toward Gaza, for the Lord had not then told him what was the ultimate design. As he had implicitly obeyed the first direction, now the Lord further instructs him, and shews him that he was on that road that he might be a helper to the truth in the heart of this grandee of Ethiopia.

What we know not now of the mind of God concerning us, and our duties and privileges, we shall know in due time. "The secret of the Lord is with them that fear him; and he will shew them his covenant." The Lord does not pass by the rich man because he is rich, nor the poor because he is poor; for he maketh poor and maketh rich. "Not many rich, not many mighty, not many noble, are called;" because they are so apt to become lovers of pleasure more than lovers of God; and to trust in uncertain riches rather than in the living and true God. Our Saviour said on one occasion, "How hardly shall they that have riches enter into the kingdom of God!" but he adds, "What is impossible with men, is possible with God; for with God all things are possible."

The object of the evangelist's mission now began to develope itself (ver. 29): "The Spirit said unto Philip, Go near, and join thyself to this chariot ;" that is, walk by the side of it; and prepare your mind for such service as the occasion may suggest. Doubtless this good man offered up a prayer, that the Holy Spirit would teach him how to speak, and what to say; and that some good might be accomplished by the occurrence. The momentary offering of prayer to God, for direction on special and sudden occasions, has prepared many to meet vexatious occurrences without perturbation of mind, and to refuse things that might have been very harmful if engaged in. This is casting our care upon the Lord; and then we, by faith, honour the promise that "he will care for us" (1 Pet. v. 7).

Observe (in the 30th verse) the readiness of this evangelist to obey the will of heaven. Philip ran thither to him." How good to be zealous in a good cause! Here was a soul to be taught, and sanctified, and saved, by Christ; and Philip hoped that he was appointed of the chief Shepherd to be instrumental in beginning this good work. He might recollect, with holy hope, the prophecy of David (Ps. lxviii. 31), that "Ethiopia should soon stretch out her hands in prayer to the Lord." He was taught, not to account any creature among mankind as excluded from the covenant of redemption through the blood of Christ; but that men of every nation, who fear God and work righteousness, are accepted of him. Philip, himself a converted Jew, did no more hesitate to put himself in the way to preach the Gospel to this Ethiopian gentile, than Peter the Jew, but an apostle of Christ, soon after did, when he saw a vision, and was directed to go to the house of Cornelius the Roman centurion. Both Philip and Peter well knew the merciful commission given by their divine Lord, "Go into all the world, and preach the Gospel to every creature." This preacher of salvation, in obedience to the general and specific command, ran to the side of the chariot, and for a little while kept pace with it. By this he had the opportunity of knowing, that the Ethiopian was employing himself in reading a portion of the word of God.

We are not to form our ideas of ancient travelling by our own modes of doing so. Probably the road was not of hard gravel, as our frequented roads are, but a mere track over grassy or mossy downs, without such noise and rapidity as are connected with modern travelling. It was suited for this great man's contemplations by himself, and for a profitable conversation with Philip.

Although Philip's introduction of himself might, according to our modern notions of propriety, seem indecorous, or even rude, yet was it neither meant

for Christ Jesus; yea, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things; yea, and I count them but as refuse, that I may win Christ, and be found in him" (Philip. iii. 8). Human distinctions, which are very proper in their times and places, lose very much of their importance in the estimation of real Christians, when the diffusing or acquiring the knowledge of Christ and salvation are in question.

ON PARABLES.

FROM the earliest ages of society to the present period of refinement and cultivation, fable and allegory have supplied a favourite medium for the communication of moral and religious truth. Equally delightful to the simple and to the cultivated mind, and easily retained in the memory, scarcely any mode of instruction has been found at once so acceptable and so effective. It was in very general use among the eastern nations, and familiar to the Jewish rabbins, in whose Talmud many parables resembling those of our Lord are to be met with. In the Old Testament we are furnished with some beautiful examples both of allegory and parable. They are, perhaps, the most ancient in the world, and singularly striking and impressive. What can be finer than the allegory which occurs in the 80th Psalm, where the people of Israel are represented under the figure of a vine?-" Thou hast brought a vine out of Egypt; thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river. Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine."

tive language has been ingeniously accounted for by the learned, and traced to the first rude ages of society. It has been attributed partly to the imperfect state of

vity and vivacity of uncontrolled imagination. Language being then extremely deficient in copiousness and variety, men had recourse to signs, and endeavoured to express their ideas by allusions to material objects. But if figurative language originated in necessity, it was afterwards cultivated from choice, as contributing equally to enrich and elucidate, to embellish and to illustrate a subject. Accordingly we find fables, apologues, and fictitious narratives much employed by the ancients; and the pages of profane history furnish us with many instances of their powerful effects upon the popular mind. Thus the fable of Menenius restored tranquillity to Rome when threatened with civil war; and by the same means did Demosthenes and his fellow-orators escape the fury of Alexander.

But though the fables of the Greeks and Romans are spirited, clever, and instructive, and may be read with considerable profit and pleasure at the present day, yet in beauty of style and dignity of subject, they are greatly inferior to the parables of the Gospel for the purposes of general instruction, those of our blessed Lord being infinitely superior to any other. Not only are they remarkable for beauty, variety, and tenderness, but the doctrines they unfold, and the duties they enforce, are all of unspeakable importance. Encumbered by no tedious detail, by no trivial or superfluous circumstances, but clear, simple, and touching, they seem peculiarly adapted to accomplish one striking purpose of Scripture-" to enlighten the eyes of the blind," and " to make wise the simple." By addressing the imagination and awakening the affections, they insensibly engage both in the service of truth, rendering it more clear and impressive. While they display the judgment and condescension of our beloved Lord in adapting his instructions to the peculiar habits and genius of the people among whom he taught, they are so admirably constructed as to be equally useful and interesting to every class of society at the present day. They afford a strong proof of the discretion and gentleness so conspicuous in the character of the divine Redeemer; for, under the veil of parable, keen reproof and unwelcome truths were not only conveyed with more effect, but received with less repugnance. Ap

reproof might have excited the indignation and kindled the resentment of the king; but this admirable parable roused his sleeping conscience, awakened him to a sense of the enormity of his offences, and conducted him, full of remorse and contrition, a humble penitent, to the throne of that God whom he had so deeply offended.

The style of the Old Testament in general, and especially that of the prophetic writers, is full of metaphor and of allusion to external objects; and, indeed, language abounding with imagery has been frequently termed the oriental style, from an idea that it was peculiar to eastern countries; but it may rather be

• From "Lectures on Parables." By Mary Jane M'Kenzie.

of the hearers, the invidious task of drawing the parallel, and making the application, devolved upon themselves, and the most prejudiced were frequently brought to bear unwilling testimony against their own errors: thus, in those prophetic parables which foretell the destruction of Jerusalem, the rejection of the Jews, and the calling of the Gentiles, these offensive truths are imparted by our Lord in a form least likely to irritate the passions, or exasperate the minds of those around him, yet calculated to rouse their fears, and awaken them to repentance. But while truths of this nature were judiciously veiled or cautiously disclosed, all that is important in moral and Christian duty was taught with the greatest possible clearness.