and the time slips on to noon, when the sailing-master gets up the reckoning, marks off the ship's run upon the charts, and the crew go to dinner. The hours again creep on, until a little before three, when the beholder may remark, through the lattices of the wardroom cabins, the inhabitants thereof putting on coats, and making other preparations of the toilet, to be in readiness for dinner, as the bell strikes six. It was, with us, and is commonly on board a well-regulated and harmonious ship, the most cheerful hour of the day. When the clatter of removing first courses partially subsides, conversation becomes general; and, since there is rarely a man to be found, among our seafaring tribe, who has not visited some outlandish spot on the globe, or beheld some strange sight, or is cognizant of some remarkable incident, that his brethren have not seen, heard, or dreamed of, it follows that all, in turn, enjoy the opportunity of giving out their experiences, and one may readily imagine that, with narrators like sailor cos

mopolites, there is often a world of amusement or adventure to be beguiled with.

And oh, my messmates! when we glance back upon the many merry, jovial hours we have passed togetherwhen we reflect upon the fitful changes of this fleeting life, and of the black lines drawn, by those below us, day by day, through our names on the navy list, have we not reason to be grateful, that it pleased heaven to set a merciful watch over us, as individuals, and that we did not "sleep full many a fathom deep," but held our wind, without being crippled in spars or rigging, under full sails and happy auspices, free from jar or discord? Well, then, my friends, I'm with you all, in spirit, once more, and wherever this may find you wandering-in green or blue water, in storm or calm, under torrid or temperate sunsI toss off a glass of our old "Batt's Pale" to your health, happiness, and speedy promotion. Bismillah! may the same blessings be showered upon the head of the drinker!

IT is a long time since the pen of Mrs. Child has remained in comparative abeyance. But during that period she has certainly not been an idle looker-on in the field of letters. With her activity of intellect, and her passion for research, she could not permit so many years to pass, without some important literary enterprise in view. She well accounts for her silence, by the production of these elaborate volumes.

They form a comprehensive historical work, to which the distinguished writer has devoted the researches and reflections of a long series of years. It is evidently the result of a peculiar personal experience, written with the freshness and ardor of earnest conviction, and clothed with an extraordinary subiective importance, on account of its connection with phases of mental development, in the progress of the author. For this reason, it will present great

attractions to a certain class of readers, who will find in it the reproduction of their own thoughts-the difficulties with which they have been beset, and possibly the solutions which they have attained-while, to persons of a more positive, dogmatic turn of mind, its broad, catholic statements will appear like perfidy to the prevailing faith of Christendom, and its resolute aim at impartiality like an excess of philosophic indifference. It is, however, but common justice to the author, to estimate the work from her own point of view, and that is one which has been seldom taken by writers on religious subjects.

Her motive, in the composition of these volumes, was, to present a succinct and candid analysis of the essential ideas embodied in the leading religious systems of the world, from the most ancient Hindoo records to the complete

establishment of the Catholic church, intent only on accuracy of narrative, without reference to the decision of theological questions. Equally averse to the scoffing tone of skeptical writers, who regard all religions as impositions on human credulity, and to the foregone conclusions of ecclesiastical partisans, who betray a greater zeal for the support of their case than an evenhanded attachment to universal truth, she has endeavored to do justice to all manifestations of religious faith-treating each of them with fairness and reverence, but showing no more favor to one than to another.

With this aim, she has exhibited each religion in the light of its own sacred books; in all cases presenting impartially the beauties and the blemishes; and ever solicitous neither to exaggerate merits nor to conceal defects. With regard to the positivo truth or error of any system, she has preserved an absolute silence; not through timidity, or the want of decided opinions on her part, but from respect to the unity of her plan. But she has not failed to place each form of worship in the light in which it appeared to the sincere believers in its divine origin.

The course of inquiry in which Mrs. Child has engaged, embraces the manifestations of religion in the prevailing beliefs of the Hindoos, Egyptians, Chinese, Persians, and other Oriental nations, in the mythology of Greece and Rome, and the Celtic tribes, and in the historical developments of Judaism and Christianity. Following the great stream of eastern tradition, as the principal source of religious ideas, she finds the same psychologic facts reappearing under different forms, in every climate and age. "The same gamut, with infinite modifications of mode and time." The history of opinions is but the record of the successive steps in which Infinite Wisdom has been manifested among the errors, the frailties, the passions, and the intense spiritual longings of finite souls. The religious faith of the world has been of gradual growth. Our present modes of thought combine the mystic contemplations that were exeroised in the ancient forests of Hindostan-the sublime aspirations of the Egyptians, born of vast deserts and the solemn gloom of subterranean temples-the faith in angelic hierarchies,

which illuminated the soul of the Persian -the Hebrew reliance on supernatural power, and the practical wisdom of Moses-the moonlight visions of the Infinite, which passed before the longing eye of Plato-and the gospel of forgiveness and love proclaimed by "the Great Prophet of Nazareth."

But Christianity, doubtless, contains a vital element of progress, superior to any other spiritual influence which has been revealed to the world. It is the only form of religion which has warmed up whole nations to sacrifice time, talent, and wealth, for the benefit of remote and degraded classes of people, from whom no advantage could be expected in return. Though, in the lapse of ages, it may change its external and adventitious conditions, all that really makes it a religion will remain forever.

It has been a favorite inquiry with some of the most eminent religious writers, to trace the analogy between the manifestations of religion indifferent ages of the world, thus showing the essential identity of the religious sentiment and its deep foundation in the nature of man. Mrs. Child has brought a rich abundance of materials for the illustration of this process. Everywhere she finds the elements of religious belief. Everywhere she finds the recognition of a Supreme Creator of the Universe; of a spiritual principle in man; of a golden age of innocence in the past, and a golden age of holiness in the future. Without deciding the question of comparative antiquity between the Hindoos, Chaldeans, and Egyptians, she maintains that the primitive ideas of religion sprung up among those old Oriental nations, whence they have descended on the stream of history, leaving their manifest impress on the character and development of subsequent ages. "From some spring in distant mountains, they have flocked down to us on the tide of time, like the little boats laden with flowers, and illuminated by a lamp, which South Sea Islanders set adrift on the waters, to be wafted to spirits in other regions. These flowers from the past have scattered seed in our gardens, and scintillations from the little floating lamp have lighted the wax tapers on our altars, the chandeliers in our churches."

No sacred writings of Chaldea and Egypt are known to have been preserved. The Hindoos and the Hebrews are the

only people of antiquity, of whose sacred literature we have any full and authentic remains. In comparing the religious ideas of these two nations, we discover a general resemblance amid characteristic differences. Both were remarkable for the fastidious care with which they preserved their sacred books. In both cases, it is difficult to determine the precise dates and authors of different portions. In both countries, the remaining fragments were collected by a compiler, believed to be inspired for the purpose-Vyasa among the Hindoos, and Ezra among the Hebrews. In both countries, the sacred books were the standard of the civil law, as well as of the religious ceremonies; in both, a new significance was given to the old record in the progress of social development and mental culture; in both, the ancient writings practically gave place to new compositions of an inferior order, the Pouranes among the Hindoos, and the Talmud among the Jews. Both nations claimed to be the exclusive depositories of divine truth, and hence regarded contact with foreigners as pollution, and in both a great religious teacher arose in the lapse of ages, protesting against the authority of the priesthood, appealing to the universal sympathies of humanity, and encouraging the common people to listen to teachers of their own degree.

The religion of Christ was the living expression of the celestial wisdom of its founder. Its superior excellence at once attracted the most truly noble minds of the age. Their convictions were echoed by the testimony of succeeding ages. Diluted as Christianity became by its admixture with worldly ideas, it contained within itself vital and indestructible principles. "Through all the din and dissonance of polemics, the gentle, sympathizing words of Jesus sounded forever, like a silver bell above the howlings of the storm. Earnest souls listened reverently to the all-pervading tones, and received therefrom a more child-like trust in the Heavenly Father, more humanity toward suffering brethren, and more assured hopes of life beyond the grave." The adaptation of Christianity to the universal wants of the soul, caused it to spread rapidly among the masses of mankind. The priests of Hindostan and Egypt, the philosophers of Greece and Rome, concealed the bright truths from the

common mind, through fear of desecration by familiar contact. Moses took a great step in advance, when he attempted to make a nation of priests of the sons of Israel. And Ezra wisely promoted his liberal purposes by erecting synagogues for the instruction of the people in the Law and the Prophets. Socrates, too, addressed his words of wisdom to the mind of mechanics in the market-place of Athens-but this was merely the dissemination of knowledge. The soul of Jesus, on the other hand, dwelt in the sphere of holiness, above the effervescence of passion and the limitations of intellect, and was filled to overflowing with a divine sym-pathy for the erring, the poor, and the wretched. He alone could say that he came to heal the broken-hearted, to preach good news to the poor, and to declare to the penitent woman: "Her sins, which are many, are forgiven; for she loved much." 66 Nearly two thousand years have passed away," says our author, "since those words of love and pity were uttered; yet, when I read them, my eyes often fill with tears. I thank thee, O Heavenly Father, for all the messengers thou hast sent to me; but above all, I thank thee for this, thy beloved son! Pure lily blossom of the centuries taking root deep in the muddy depths, and receiving the light and warmth of heaven into its golden heart! All that the pious have felt, all that poets have said, all that artists have done, with their manifold forms of beauty, to represent the ministry of Jesus, are but feeble expressions of the great debt we owe Him."

Such is the general conclusion at which the author arrives, as the sum of her laborious researches-a conclusion, however, to which the merit of novelty can scarcely be accorded, though, perhaps, it has never been stated with such distinctness of expression, and such variety of illustration, as in the present volumes. The cardinal idea of the identity of the spiritual nature of man has been a favorite theme with speculative philosophers in all ages; it was warmly cherished by the most celebrated fathers of the Christian church; and, in more recent times, was proclaimed as the basis of a wide-spread religious system by Fox, Barclay, Penn, and their most consistent followers among the Friends of England and America. Indeed, Mrs. Child appears

In

THE THEN I thought this meant conformity with the established customs of society; and, though some of these did not always find my young reason docile, the sanction of time inspired my inexperience with a certain respect-my wisdom of a little while bowed down before the old, general wisdom. order to form an entirely independent opinion, possessing true value to my own eyes, I waited until years should give me a profounder knowledge of things. Years have not been tardy. They have shown me that the most savage demand, the most tyrannical exaction, is conformity to private opinion. Those individualities, which are called throughout the world reformers, and so forth, seem to me so bleak, so hard, so exclusive, that I wait another lapse of years to see clearer the relations between progress, in which I believe with the fervor of faith, and its agents, who walk side by side with wrath-now the executioners, anon the victims.

I.

Ellen Grey belonged to a conforming family; that is, they were well off, lived in a handsome house, spent fully their income, dressed elegantly, received hospitably all who came, without the catechism of religion, politics, or opinion, and fulfilled cheerfully the common exactions of society. If a solicitor came into Mr. Grey's office, he gave heartily to church, orphan asylum, relief union, homes for friendless, without thinking of his dreadful responsibility, or of the wicked encouragement he was lending to popular evils. His poor, ignorant heart was touched with the thought that, perhaps, one suffering being might be benefited by the money he had comfortably earned. If a beggar came to Mrs. Grey's door, he went away with a stomach or bundle fuller, and even money gleamed in his fingers-without good little Mrs. Grey having thought to call him a liar, to insist on smelling his breath, examine his bandages, and expose him in the afternoon by hunting up invented quarters. She did visit much among the poor, but, as she said,

she could not look into the condition of them all in the great city; and she would rather see, with her own eyes, the bit she gave spent in grog at the corner, than to let one good soul go away unaided. She may have been wrong; but I am no more intellectual than Mrs. Grey, so I shall not attempt to decide.

One of her sons-in-law was a KnowNothing, and wanted to trample into the dust all foreigners; but Mrs. Grey could not be made to understand it. Once, after having just heard the most convincing arguments on the subject, she chanced to find two way-worn Irishmen in the kitchen, who had walked from New York, and had not had a mouthful, they said, that day. The Dutch girl had gone to holiday church. Mrs. Grey cooked with her own hands four slices of ham, fried some potatoes, dressed tomatoes, cut up a loaf of bread, and did not seem to be amazed when every trace of it, grease and all, had vanished from the table.

The fierce son-in-law grew blue in the face, because she asked who had invited foreigners to this country; who had opened offices to them and put them in; and whether it was wicked to take advantage of benefits, and raise your condition? He said she was a simpleton; and, as he was a man, and voted, and read papers, she supposed she was, and kept silent.

Mr. and Mrs. Grey had been brought up on a farm, with little schooling, much hard work, frugal diet, simple tastes, and early bed-hours. They had iron constitutions, so that they passed unscathed through the ordeal of city-life; and, with the carelessness of perfect health, paid no attention to the diet or habits of their children. They were ambitious to give them the advantages they had been deprived of; and, judging from their own disapppointment and ripened thirst for knowledge, expected to see them cling to learning with a zeal that would make them prodigies. Ellen was sent to school when four years old, and, until sixteen, she bent over the low desk, that consumptive instrument of torture, which presses