"But all availed not; by a mandate given Through lawless will, the brotherhood was driven "Alas! the Genius of our age from schools She in her own would merge the Eternal Will; That furthered the first teaching of St Bees." Excessive Protestantism is infidelity: and that Protestantism which would extinguish the instinct for such prayers, is infidel to the heart's best aspirations. It is not because the priesthood have abused or excceded their office, that the laity are to be deprived of their privileges. This is one which Dr. Johnson exercised, and in which many more, doubtless, have in private found great comfort. The apparent disallowance of it on the part of our earliest reformers, is only to be vindicated on the ground of pressing expediency. What faithful heart can be forbidden the extension of its "charity to the dead"? Verily, none! Many other things have been excused to the same noble army of iconoclasts on the same plea of expediency, which have nevertheless to be much regretted. We are not fellow-advocates with the writers of the "Tracts for the Times," for the extreme apostolical assumptions of a mere external priesthood-than which there can be no greater absurdity committed in philosophy or morals-but we are speaking of the legitimate uses of the Church, and the interests of lay-worshippers. Southey, the poet laureate, holds the system of Romish hagiology in all the more abhorrence, because, as he tells us, "of what we have lost in consequence of its audacious and impious profligacy." Festivals, in his opinion, when duly observed, attach men to the civil and religious institutions of their country: it is an evil, therefore, when they fall into disuse. The dissolution of religious houses was, also on the same authority, a great evil; nor is the closing of churches on week-days against the solitary worshipper a benefit. Add to this, the want of clerical discipline. In a word, "The Reformation," says Southey, brought with it so much evil and so much good-such monstrous corruptions existed on the one part, and such perilous consequences were certainly foreseen on the other-that I do not wonder at the fiery intolerance which was displayed on both sides."* Now this is the precise state of the case; and, surely, rational Christians, left to themselves, would at least not unnecessarily widen, on such a point as this, the breaches between one church and another. But it is feared that the Church of Rome is gaining ground, and that this act of the widow Woolfrey, is only an insidious trick to introduce a Popish dogma into a Protestant burial-place. It may be so. * See for these opinions Southey's Colloquies with Sir Thomas More. But the way to counteract such contrivances is not by process in the Court of Arches, on fallacious grounds, by arguments which militate against the primitive feelings of the pious heart (that only true church on earth), and under pretence of checking superstition, to attempt to extinguish natural devotion. Imprudent as well as ultra Protestantism! which must even drag on the consequences that it would avoid. But there is no peril that is worth a tremor. Protestantism has nothing to fear from the church of Rome; for is not Rome herself in a protesting attitude? Does she not in her turn oppose, quite as much as she has been opposed? If there are two opponent, must there not be two protestant, churches?-one, it may be, protesting against corruption, and the other against innovation? Even so. The spirit of Protestantism would indeed survive-yes, if the church of Rome were to become as universal as she desires. For, at the Council of Trent, she shut up herself in articles as strictly as the Church of the Reformed; and is in that sense as strictly scriptural as any other church. What matters it that her scriptures are by a few writings more or less numerous than those of other churches? The seal has been put once and for ever on traditional interpretation and the Church of Rome is now a church of documents. The controversialists who see not in this fact that Rome has selfabrogated her own spiritual power, understand not the subject. It has been done, we repeat, once and for ever. There is no second spring for churches any more than for states. The philosophical historian must declare, that the Church of Rome had a purpose to serve, which she has effected, and that her commission is ended. She served as the husk which was afterwards to be separated from the grain, but which will no more be re-united with it, than (to adopt Coleridge's simile) the cotyledons which, having performed their functions, wither and drop off, will again support the unfolded leaves, or than the integuments of the seed that have once burst and decayed can ever be restored. Rome gave protection to the Christian faith during certain stages of growth, when she was needed; but her power has gone with the necessity for its exercise. Henceforth her authority is limited within the same boundaries that belong to other churches— not extending beyond certain limits prescribed by ascertained and registered documents. Nor, as a church, does she possess a privilege or an office that belongs not to other churches; only what she claims for the priesthood alone, these demand for every communicant. There is not a pious sentiment in which the Romanist indulges, that is prohibited to the Protestant. Both believe alike in "the holy Catholic Church, the Communion of Saints ;" and that Protestant does ill who, in animosity to the Church of Rome, deprives himself in any measure of the consolations derivable from any or all of these sublime articles of a common faith. The spirit of conciliation is precisely that which should regulate the conduct of both parties. Nor is it less needed for the church in power than for the church out of power. It was only the other day that a clergyman of the former put himself into a false legal position, regarding a libel on the nuns of Scorton, inserted in The Churchman, and of which he was found guilty. On that occasion the judge was compelled by his duty to address the Rev. M. A. Gathercole, in a manner which ought to be a lesson to others. "It is," said Mr. Justice Patteson, "the duty of a person entering into religious controversy, to take care that he does not cast imputations on particular individuals. You disclaim any thing of this kind, and say you have read accounts of other establishments, believing that the system of auricular confession was likely to lead to such crimes: but this shows that you are either a person of very little understanding, or so devoid of true Christian charity, that you take it for granted, because there are vices in other places, they must of necessity exist in every establishment, and think there cannot be an innocent nun. I grievously lament that a clergyman of the Church of England should be so totally deficient in the brightest jewel of Christianity-Christian charity." The fewer such rebukes clergymen of any establishment subject themselves to, the better for the cause that they professionally advocate. An unbigotted perusal of Mr. Southey's Colloquies might have convinced Mr. Gathercole that, as to nunneries and monasteries, even wise and enlightened Protestants are found who perceive the expediency of similar institutions for the present age, and under the existing circumstances of society; of course, on Protestant principles. On the subject of prayers for the dead, we have only to add, that we see no reason why the laity of any communion should be tricked out of their legitimate use by one priesthood, only because another had abused the precious privilege: a privilege exclusively committed to them, in the wisdom of Providence, only for a time and an end, which has been partially developed, and will be displayed ultimately in a complete and adequate manner; in a form, indeed, worthy of the Supreme Disposer of events, both in Church and State, in man and in nature. R. U. CHARKA, THE NAPOLEON OF THE ZOOLUS. WE yet know very little of Eastern Africa. The Northern and Western parts of that extensive continent have been pretty accurately delineated; and the Southern part has, of late years, been visited by travellers who have investigated its general features. Its almost impenetrable jungles and trackless forests have been partially explored by Barrow, Burchell, and Thompson. Those, therefore, who wish to add to the attainment of science, are exceedingly solicitous to discover its unknown resources. That section of Eastern Africa which contains the country of the Zoolus, has, until lately, been but very little known. It, has, however, now been explored by several European travellers, who have, on their return, given to the public the result of their observations. It is to their exertions that we are mostly indebted for what we know of these singular nations. It is impossible to give a complete history of Zoolu, there being a total dearth of records fit for that purpose. It is most likely, that when the Zoolus first emerged from the countries of their primitive abode, they were a race of savages living almost entirely by plunder. Of their kings, or chiefs, we hardly know any thing before the time of Charka, who is said to have been the son of Essenzingercona, who appears to have made his way from the land of his ancestors to the Umfeeroche Umslopee, or White River (a branch of the Saint Lucie), and to have there settled, keeping the neighbouring tribes in great terror and subjection. Charka's birth was thought, by his people, to have been miraculous; and it was therefore generally believed among them, that he possessed superhuman attributes and powers. He was born before his father had undergone the ceremony of circumcision, previous to which they considered it impossible to propagate the species. The accouchement of the mother, therefore, was to them a wonder, and the child a prodigy. Charka's great abilities soon aroused the jealousy of his father, who began to meditate his death. Charka, however, became early aware of his father's hostile intentions, and fled with his younger brother, Umgartie, to a neighbouring tribe called the Umtatwas for protection. Tingiswaa, their chief, received him kindly, and put him under the care of his dictator. Here he soon distinguished himself among his brother warriors by his superior bravery and agility. On the death of Charka's father, a younger brother took possession of the Zoolu crown. Charka, of course, was not disposed to allow another quietly to usurp what he might rightly consider as his birth-right, and therefore resolved to dethrone his brother and put himself at the head of the nation. The new king, however, soon succeeded in driving Charka out of the kingdom, who then applied to a distant and formidable chief called Žovcedie, who was at war with the Umtatwas. This induced Tingiswaa to assist him again (which otherwise he might not have done) in obtaining possession of the Zoolu throne. Not being able, however, to attain his object by force, he resorted to a surer plan. His brother and companion in exile, Umgartie, proceeded to the residence of the Zoolu monarch with a trumped-up account of Tingiswaa having killed Charka and obliged him (Umgartie) to fly for his life and throw himself at his brother's feet for pardon and safety.. This welcome intelligence, as might be supposed, was joyfully received and believed, Umgartie being installed as chief domestic to his Zoolu Majesty. This part of the plot having prospered so well, Umgartie found but little difficulty in performing the rest of his bloody mission. It being his duty to attend the king when bathing, he had, on a chosen occasion, two of his friends concealed in the long grass by the river-side, who, on a given signal, jumped up and speared the king to death. Upon this, Charka marched, at the head of the Umtatwas, and took possession of the kingdom. As is usual with the Zoolus, his first act was to put to death all who had had any thing to do with his brother's administrations. Having thus glutted his vengeance, with regard to his domestic enemies, he next turned his arms against his friends. Upon the death of Tingiswaa, he attacked the Umtatwas, the tribe which had afforded him shelter in his exile, and compelled them to submit to his authority, after having destroyed one half of their people. The Quarbees were the next tribe who were doomed to feel the weight of his victorious arms; and at last he depopulated the whole line of coast from the Amapoota River to the Ootogale. Equal success attended his excursions among the interior tribes. Charka being now in the zenith of his glory and fortune, it became absolutely necessary (his numerous victories having placed him at the head of a gigantic nation) that he should turn his thoughts towards the government of his extensive dominions. One of his first cares was to make his forces as efficient as possible. To attain this end, he subjected them to all kinds of privations. He forbad them to marry, restraining them from sexual intercourse, under the idea that it enervated the physical powers, and rendered them unfit for war. He said, that if his warriors had wives, coucubines, or children, they would be apt, when in the field, to fix their thoughts on home, and that consequently their duty would be neglected. In order, also, to render his troops still more firm, he let them have no alternative between either conquering their enemies, or, if they escaped falling into their hands, encountering capital punishment at home. If they returned victorious, he covered them with honour; but if they had been defeated, he branded them as cowards, and they were indiscriminately massacred. This was a master-stroke of policy, and effectually prevented them from running away; for when once engaged in war, there was no safety but in victory; if defeated, their death was certain. In order to obtain more influence over his subjects, he pretended, as we have said before, to supernatural power. The superstitious notions of the people concerning his birth, not a little favoured the attempt. This power he claimed to have inherited from the spirit of his forefathers, who had deputed it to him. We will give one instance of his skill and cunning in imposing the belief of it upon the people. The king, arising one morning unusually early, ordered a great number of his favourite black and white bullocks to be killed. The surprise to which this circumstance gave rise, was increased by his further ordering the Inyangers to collect roots to prevent his people from fretting. Then, after calling his warriors to dance until a late hour of the day, he thus addressed them : "Warriors! Umbeah has appeared to me in my sleep, and told me, that my father, Essenzingercona, is very angry with the Zoolus, for losing their fame, and not being schlanger-nee-pee-lie (that is "more shrewd or cunning than their neighbours"). He also told me that the nation is getting too large, and requires constant employment, and that there are plenty of enemies yet to conquer, before they can booser (make merry) and enjoy themselves." Charka also said, that Umbeah had added, " that he was living very comfortably under-ground, where all the people who had died were innocently boosering, that they had plenty of cattle and fine girls; that there was no enemy to fight, and they therefore enjoyed the society of their girls." This astounding dream, accordingly, became the general subject of conversation and wonder to the ignorant and deluded natives. A great chief in the time of Charka's father. |