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COURAGE AND SPIRIT OF THE COVENANTERS.

Nor is the efficacy of the blood of Christ, as a cure for an evil conscience, confined to any particular period. The man who, for the first time, asks, "What must I do to be saved?" needs it, and is free to take it. The man who has, through grace, believed, but has been backsliding in the ways of God, needs it, and is free to take it. The man who has long walked in the way of life, but who finds that in many things he offends, and in all comes short of conformity to the law of God, needs it, and is free to take it. The man who has fallen into presumptuous sin, and who has thereby inflicted on his conscience a very deep and grievous wound, needs it, and is not shut out from it. In the view of this glorious truth may all say, in the language of the Psalmist: "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow."

COURAGE AND SPIRIT OF THE
COVENANTERS.

WE resolved to mount ourselves with horses (being all well armed), and to ride straight toward England, where we doubted not but Monmouth was prospering. But that troop of horse which we had put from the water-side, got other two troops of militia, and so came upon us, and disappointed us of our design. They coming within our view, we marched up to a farm-stead that stood upon the top of a brae, where there was a very pretty thorn hedge enclosing a garden, into which we entered, and resolved there to stand for our defence. When we had waited a considerable time, and saw no appearance of their approach, Sir John says: "These cowardly rogues I dare not come and attack us in this strength. Come, let us go out and fight them in the open fields." So he divided his one hundred and fifty men into three companies: himself to command one; and Polwart, another; and Major Henderson the third. So we marched directly towards them, who were drawn up in a plain, a little below the house; who, at the very first appearance of us, fled and went quite out of our sight. So we saw no more of them till it was afternoon; by which time they had got other two troops, the one commanded by my lord Rossthe other by Captain Cleland. These two, being trained forces, were more forward than the country gentlemen. They observed the way that we took, and so cast about an hill, and came just before us, and met us as we were coming up the hill. We were marching in two men rank, the small company that was then of us; for by this time we were decreased to threescore and ten-many dropping off as they had opportunity. When we were advanced a good way up the hill, they came suddenly upon us, and after firing, thought to have ridden us down; but Sir John cries: "Come up, my lads, and stand to it, and through God's grace I will bring you off." Though there was little appearance thereof, yet we took courage, knowing the worst of it. And after we had received their fire, we discharged upon them again very vigorously, and then betook us to our halberts (for every man of us had a halbert, besides special firelocks), so that we made them retire. There was no harm done on either side at the first fire; only Mr Thomas Archer, a young gentleman on our side, received a dangerous wound on the back, by which he was disabled, and left lying on the ground.

Then my lord Ross sent one to treat with us, who

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told us, we were pretty men: why would we throw away our lives?-would we not take quarters? To which Sir John said: "We disdain your quarters! and ye are fighting for Popery, for which ye ought to for we are appearing here for the Protestant religion, be ashamed." So he returned with his answer. In the meantime, we got into an old stone fold, which was a little defence to us. Sir John took the whole command upon him, and so divided us, and set one half on his right hand, and the other on his left, and gave orders to all to "charge and make ready," and ordered those on his right hand first to receive the enemy's fire, and after that not to fire till he gave them a sign by his napkin, and after the sign to fire briskly, and then to take their halberts in their hands, in case the enemy should attempt to come over the and ordered those on his left not to fire when those little stone dyke, and to defend themselves bravely; on his right fired, till once he gave them another sign, and then to fire close upon the enemy, and after fire to take their halberts and defend themselves from being trodden down.

The enemy approached, and we received their fire, but fired none again till they came very near; and then Sir John gave the sign to those on his right hand, who gave a very close fire. The enemy, not knowing but our shot had been done, attempted to come over the dyke, and break in amongst us, but the lads on the right hand defended bravely. Then Sir John gave the sign to those on the left, who fired furiously upon the enemy, so that several of their saddles were emptied, and amongst the rest Captain Cleland was shot dead at the very dyke-side, so that they were forced to wheel again. One of our lads stept over the dyke and pulled Cleland's scarlet coat off him, and put it upon the top of his halbert, and waved it forgainst the enemy. They stayed a considerable time before they made another assault; and we put ourselves in a posture of defence, and loaded our pieces, and made ourselves ready to receive them. We were ordered to behave ourselves as at the former onset. Sir John said: "They have now lost some blood; therefore they will make a vigorous assault; and therefore, lads, take courage, and stand to it, for our cause is good." So at length they approached again, and we received them as formerly; and beat them from the dyke with the loss of more of their men. And if my lord Ross had not had on harness, he would have gone the same way Cleland went; for the ball broke upon his harness, and hurt him on the neck. They were so affrighted that they durst not give us the fourth onset. The dyke did us good service, and defended us much from their shot; for we were below them. We had none killed in all this action, except one man, who was shot through the head, and two more wounded; besides Mr Archer, who was wounded at the first fire, before we came into the fold. After this, they went to an old stone dyke, and the dragoons lighted from their horses, and stood behind the dyke, where they continued pluffing and shooting without any harm to us, except that Sir John had two shot which lighted upon his buff coat, which smarted very much, but did not pierce his coat. After they were weary with shooting they gave over. Then Sir John said: "It becomes us to bless God for our wonderful preservation." He desired we would be all in a watchful posture; and, in the meantime, to go about the worship of God. And so he took a book and sang the 46th psalm throughout, and after that prayed pertinently. By this time our enemies had guarded us round as a ring, but without reach of our shot. It was an exceeding cold day as ever I saw at that time of the year. I had thrown off my big-coat when we first engaged; and being cold, I went to seek it, where I found Mr Archer groaning in his wounds. When I knew it was he, I was ex

ceedingly troubled; he being an eminent Christian, night we had been without sleep, and with very little and my intimate. He was almost dead, what for meat. There was one of our company dropt asleep want of blood and for cold. He desired me to lift on the ground where we had been sitting. When him to the beild of a dyke, and cast something over we came to the house we did not miss him, his halhim-which I did; and got a cloak-bag and put under bert and his gun being with him. After we were his head, and laid a cloak about him. I told him I all lodged in the house he slept on, till some people, could do no more for him at present, and that we passing by, could not awaken him, but carried him were all yet still in hazard of our lives; for we were sleeping to the first house they came to, and set down surrounded by the enemy. When I returned, I told his halbert and gun in the house beside him, there Sir John that Mr Archer was dying of his wounds, being some lambs in the house for speaning. He who ordered several to go alongst and carry him to a slept there till it was well afternoon, and then he herd's house which was hard by, and give the people awakened, but knew not how he came there. He of the house money, desiring them to take care of thought we were either all taken prisoners, or then him. They received him very kindly; from which killed. So he lay down to take the other nap, till place he was carried afterwards by the enemy to there came a man to take out the lambs, who said: Edinburgh, where he was executed in the Grass-"Friend, you lie not well here, you would lie better market; whose speech and testimony are in record amongst your neighbours!" He said: "Where are amongst the rest of the worthies who suffered for they ?" So the man brought him to us. But he owning the truth. never knew who had carried him to the house, his sleep was so great. Then Polwart said, after we had got some meat "I know ye have all need of sleep, but of necessity four of you must watch, two at each barn-door, in case we be surprised by the enemy, to give warning to the rest. And the honest men will watch without, and give you notice if they see any hazard." I offered myself for one, and other three did the like. And he desired that within two hours we would awaken him, and he would cause relieve 3; which accordingly was done. We lay there all th day very safely, and saw regiments passing by within two miles, but none came near us. So at night we took our march again, having sent before to provide quarters for us. So we got a guide, who conducte! us safe to the place where we tarried next day, and sent some friends to inquire if they could get any account of the Earl of Argyle, who would not come alongst with us over Clyde. In the evening they brought us word that he was taken prisoner. Then Sir John called us all together, and told us that my lord was taken, and that we were now free from our oath, and every one of us might shift for himsel the best way we could. So we had a lamentable parting.-Memoirs of Veitch and Brysson.

After this, when it began to grow dark, Sir John said: "What think you of these cowardly rogues? They dare not fight us, for as small a number as we are, but have a mind to guard us in till to-morrow, that the body of the king's forces come and cut us off; therefore, let us still behave ourselves like men" (for indeed there were very pretty men amongst us, that were expert both with sword and gun). therefore, charge our pieces well, and let us go off the field in a close body together, with as little noise as we can. If we escape them in the dark, it is well; if not, let us fight our way through them."

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We buried our dead man, and so made ready for a march, and so went off the field in a close body, but saw none of our enemies; for they were more afraid of us than we were of them; for whenever it was dark, they had left their ground and fled into Kilmarnock, as if there had been an host pursuing them; as the country folk told us afterwards. So when we had marched very hard for about a mile, Sir John said: "I think we are safely by them now"-we apprehending them to be still keeping their ground. So we began to consider what to do next. And because many had left us the day before, Sir John took an oath of us, that we should not part one from another, without leave asked and given; and then asked, who amongst us knew the ground to be our guide. There were none amongst us that knew it except himself, it being his father's ground that we were then on; so he took the guiding of us himself. And so we marched exceeding hard all that night, that so we might be a good way off from the enemy; but when day began to appear, that we saw about us, behold we had gone the round, and were come back within two miles of the place where we engaged the enemy! Sir John said: "Woe is me! I have led you into a snare. I know not now what to do for it; for if we keep the field the whole body of the forces will be upon us; so come of us what will, we must lodge in some house."

There was a stead hard by, where two of his father's tenants lived. He caused us all sit down upon the ground, till he sent Major Henderson to acquaint the people that Sir John was there, and a company of men with him, and desired they might give us quarters; and to tell them that, if they were quarrelled for it, we were a stronger party than they, and would take it by force; but they most willingly received us. And there was a wonderful providence in our being so near the place of engagement; for when they ranged all the country about, they came never near that place. The major had travelled all that night with a bullet shot in his left shoulder, and sticking like a plum within the skin, none knowing of it but himself; which was cut out when we came to the house. We knew not whether meat or sleep was most desirable; for that was the fourth

GERMANY-THE NEW CATHOLIC CHURCH.

THIRD ARTICLE.

WE have already stated, that the character of the documents issued by the Leipsic Council was not favourable, as an exposition of evangelical truth. Indeed, whatever temporary injury may be done by any estrangement between the leading members, still, representing, as these do, principles so opposed, it is evident that any union or co-operation could only be effected at the expense of the truly spiritual charac ter of the movement. Accordingly, in various quarters, the strongest opposition has been made to the deci sions of the Leipsic meeting, as wanting in the full statement of Gospel truth, and, as such, not fairly representing the real opinions of those who, while they heartily unite in opposing the errors and abuses of Romanism, still desire to erect in its stead a system of positive scriptural truth, embracing the great essentials of Christianity in the matter of the charac ter and work of Christ, and the relation of both to man's condition as a sinner. In Berlin, the discus sions on this matter have been exceedingly animatedsome contending that there ought at once to be a sepa ration between the Rationalist and Evangelical parties in the movement; while others were of the opinion that the time had not yet arrived for taking this step,

GERMANY-THE NEW CATHOLIC CHURCH.

and that as in the Lutheran and Reformed Churches differences of opinion as great did not lead to separation, so, for the present at least, they should maintain an unbroken front against the common enemy. What may be the final settlement of the matter, time must prove. Meanwhile, we rejoice to notice the really evangelical character of the influences at work in the Berlin movement; of which the very fact of such a step being seriously proposed, with the loose ideas of Church purity in doctrine, and discipline, and government prevalent in the Prussian Church, is the most convincing proof. As a matter of course, the Catholic journals have magnified differences and dissensions on a multiple ratio. They have even prophesied that the force of the movement was already spent, and that its adherents would soon be found denouncing each other more fiercely than they had done the Church from which they had apostatized. It may be remarked generally of such a movement as this, that it must be judged of by a Continental, and not a British standard; and one may be better enabled thereby to estimate its character and force from the difficulties to be met with and overcome by everything that partakes at all of the nature of dissent.

From the account which we have already given of Czerski's character and opinions, it could not be doubtful that he would strive to maintain the purity of the creed of the New Church; and we rejoice to find him now lifting up his voice against Rationalism, as he had before done against the corrupt creed of Romanism-against the system which would explain away what was divine, and accommodate it to fallible reason, as against the system which superadds to what is divine that which is human, and strives to accommodate it to the self-righteous heart of fallen man. In reference to the points at issue, he has addressed a letter to the twelve Churches in his neighbourhood, in which he says:

"You have just cause to be offended that in a Con fession of Faith professedly Christian, Jesus Christ himself, from whom alone it derives the appellation, should be passed over in silence. He forms the sole foundation of our faith; for why else are we called Christians? If we regard Jesus Christ in the light of a moral teacher merely, I really see no reason why the disciples of Confucius should not be received as members of our communion; for truly it would not be easy to find fault with his system of morality, which taught belief in God. But, verily, Jesus Christ is God!"

After quoting the Apostles' Creed as his, he concludes his letter thus:

"You see, brethren, that I hold the true apostolic faith, and that, far from desiring to impugn its venerable, true, and unchangeable doctrines, I rather summon you all to their defence. Our aim is not to pull down what God hath built, but rather to overturn that which men have raised, and falsely called the work of God. We have awaked from sleep. Let the thorns and thistles be gathered into bundles and burned.

Take unto you the armour of light and faith; lift up your voices to God, that his almighty arm may protect us against all the powers of darkness, and his grace prove to us a brazen shield against which the arrows of human opposition shall strike in

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vain. The prize is well worth the combat. A Catholic Church, such as that which Christ founded, the apostles taught, and the martyrs sealed with their blood, is the object of our struggle! Lord, lend us thine arm! May thy grace enlighten us! May thy light shine on our path! Amen."

To this protest of Czerski, a reply has been published by those holding the opinions here denounced, the substance of which is, that they deprecate such discussions-that they were not prepared for this bold step on the part of Czerski, which must of necessity lead to fatal consequences, in so far as the unity of the movement is concerned; and, finally, that on a matter which has proved a bone of contention to the Church in all ages, the Leipsic Council had no right authoritatively to determine; while still enough comes out to show that they hold the ordinary Socinian theory of the character and work of Christ. And here, for the present, the matter rests. Reports have been industriously circulated of an open rupture between Czerski and Ronge, but these turn out to be quite groundless. Meanwhile, we are glad to observe that Czerski is taking steps for the summoning of a synod for East Prussia, where his personal influence will naturally have its due weight. There seems no doubt that in all the congregations which he has been instrumental in forming, the strongest sympathy is shown for his opinions against those of the Leipsic Council. In Breslau, also, steps are being taken for the more complete organization of the Churches in its neighbourhood.

Having now said thus much of the character and doings of Ronge and Czerski, we have only to add a brief notice as to the other members of the New Church. In proportion to the number of congregations, which borders on two hundred, the number of priests who have seceded is, as yet, comparatively limited-not exceeding thirty-four; nor, indeed, is it likely that large accessions will be obtained to their present number, until the Prussian or Saxon Governments be compelled openly to sanction the New Church, by giving it the same legal privileges with the other Churches, not in the matter of State endowment, but as regards their purely ecclesiastical status-in the legal validity of their ordinances, and the like. Of the other clerical members of the new community, the three most noted are:-Dr Regenbrecht, professor in Breslau; Dr Schreiber, pro-rector of the University of Freiburg, in Baden; and Dr Theiner, who holds a high ecclesiastical office in the Cathedral, as also in the University of Breslau.

1. Regenbrecht, in his letter to the suffragan bishop, states the high expectations which Catholics throughout Europe were led to entertain, when, thirty years ago, the allied powers reinstated the Pope in his chair. They had expected that, in Germany, at least, the Pope could not find a body of men who would blindly carry out his policy, if it should run counter to the true temporal or spiritual interests of the country. These expectations were, however, at once proved delusive, when such men as Sailer, Hug, Hermes, and others were denounced as deluding teachers, though they were men who shone as bright examples to their fellow-countrymen, by their apostolic lives and untiring zeal in the investigation of Chris

tian truth. The power which the Pope had thereby acquired, was unscrupulously applied to the maintaining his own rule and that of his Jesuit general. The plain doctrine of the Gospel was accounted a dangerous thing; nor could it be allowed to be given to the flock, until it had been "recast into a system of scholastic niceties and Jesuit ambiguities." Then he proceeds to allude to the exhibition of the Holy Coat, which he denounces with great eloquence and indignation, as the artifice of policy and superstition. After praying that God would give them enlightened princes, living in his fear, and preventing their subjects from growing lax in the good cause, and stating that, if so blessed, there would be no ground to despair of the fortunes of their country, as contrasted with such lands as Italy or Spain, he concludes thus:

"The light of Christ's truth will always shine brighter and brighter through surrounding darkness, if we pray God for it without ceasing, in spirit and in truth. With these words, I sever myself from a Church whose labours I cannot reconcile with the Spirit of Christ. May God's help be with me in my future course!"

2. Schreiber is a learned man, of high station and influence in Freiburg, and his accession has given a great impetus to the movement in Southern Germany. In his letter to the archbishop, he states that he has felt himself called on to take this step, not only as a man and a Christian, but also as a teacher in the university. It is to be hoped that, by the accession of some such men, who have themselves been the teachers of the Catholic youth, the cause will gradually force itself upon the attention of the learned, as well as the common people. In 1831, Schreiber published a book on Christian ethics, in which he boldly protests against the celibacy of the clergy; for which, as he refused to recant, he was removed from the faculty of theology, and became an ordinary professor in the university. Since his separation, Schreiber has placed himself at the head of the new community there, and is actively engaged in disseminating his opinions.

3. But by far the most important secession which has yet taken place, is that of Dr Theiner of Breslau. He is avowedly one of the most distinguished of the Catholic theologians of Germany, and has, besides, played a principal part in the ecclesiastical affairs of Silesia. It is currently stated that he was, at one time, in the confidence of the leading Jesuits; and, accordingly, the most extraordinary efforts have been making to retain him in the communion of the Church. Of late years, his views have been greatly modified; and as the expression of them, he published an elaborate pamphlet, which created consider able sensation at the time, on the reform of the Church. The report has been currently circulated, that the newly appointed prince-bishop of Breslau at one time entertained similar sentiments, and actually had a long correspondence with Theiner, as to the best method of producing such a reform in the German Church as would secure it the support of all its best friends. As matters stand at present, the two parties are directly at issue. The bishop has published his pastoral address, which, though not

ultramontane in its opinions, is yet sufficient to show that there can be but little truth in the report of his being a disciple of Sailer. Theiner, again, not content | with a formal secession from the Church, has re-i iterated his former opinions, published a reply to the address of Deipenbroek, and is actively engaged in disseminating, by word and deed, the principles which have determined him to take this final step. Meanwhile, he has published a liturgy for the use of the New Church, which seems pervaded by the true! evangelical spirit; and he has at present in the press a large work on Romanism, which cannot fail of drawing the attention of the learned to this singular movement. Let us pray that God would raise up men, actuated by the true principles of the Gospel of Christ, to guide a movement which, for good or evil, is daily becoming more formidable.

4. As to the other members of the New Church, we know but little. Kerbler, we fear, is of the school of Ronge; Licht, again, who is stationed in Elberfeld, seems to the full as evangelical as Czerski. He is an old man, who was deposed by the Archbishop of Treves, for declaring his opinion, that his congregation should not countenance the pilgrimage of the Holy Coat. He closes his letter of demission thus:

"It is devoutly to be hoped that the good Spirit of God, whose workings are even now visible in opening up the way of the Lord, will more and more establish and bring near to us the kingdom set up on earth by Jesus Christ, the Son of God, the only Mediator be tween God and man; and by bringing about and confirming peace and love among all the confesses of his name, hasten the fulfilment of his glorious | promise, that as there is but one Shepherd, so there shall be but one sheepfold.""

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Of the documents published by the separate co gregations, the most satisfactory are those of Elber feld and Unna; both of which are characterized by a truly evangelical spirit. An admirable letter, for merly noticed, has been drawn up by the orthodes section of the Berlin congregation, which contains an excellent exhibition of the truth as it is in Jesus The authors of it protest against the anti-scriptural character of the sentiments embodied in the Leipsic Confession and Articles, especially as regards the character of Christ as a divine person, and his work as Mediator. After stating their own views on what they regard as the turning-point of every Confession. they proceed :

"Our protest is neither the offspring of foreign in fluence, nor of self-conceit and pride. Our sole bat all-engrossing object is the salvation of the immortal souls of those who are committed to our care, as well as of all who will listen to our warning voice; and, therefore, we join to our protest an earnest entreaty to all who share our sentiments, to separate themselves from a movement whose tendency is evinced in the published creed, and to unite with us in trying to realize the true idea of a truly reformed Church, a therefore genuinely Christian Catholic Church. We stand on the positive foundations of Christianity-09 the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone! Wha soever in the traditions of the Church is found not to coincide with the Scriptures of the Old and New

NOTES ON MADEIRA.

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THERE are several things in Madeira which strike one, from the illustration which they furnish of Scripture statements. 1. One sees, that "it is hard to kick against the pricks" (Acts ix. 5), when one witnesses the oxen and their drivers on the beach, and in the streets of Funchal. All draught is done in Madeira by oxen; horses are used only for riding. The oxen are of a large dun breed, with immense horns. The horns are almost universally perforated at the tip, and have a thong passed through the hole, by which the animals are led and tied up in the stable. Two of these oxen are yoked to a very primitive sledge (for there are no wheeled carriages), consisting of little more than a strong broad plank, somewhat hollowed out on the upper side. A man or boy goes before, encouraging the oxen by his cries, which usually are not spared; and another man goes behind armed with the prick or goad. This is a pole hooped with iron, having inserted into it a peg of iron protruding about half an inch. With this the drivers urge on the oxen, and when angry, which is too often the case, strike it into them with great fury. Were the animal to kick out against this instrument, it would be an unavailing expression of rage, hurtful only to itself.

2. Wine-making is a very important matter in Madeira. When the grapes are ripe, which is in the month of September, they are gathered in baskets by the women and children. When a superior wine is wished, the grapes are allowed to hang on the vines till they are very ripe—almost raisins. By this means, whilst the quantity is diminished, the quality is improved; and, further to improve the quality, women are sometimes employed to go over the bunches after they have been gathered, and with scissors cut out any unripe grapes which they may meet with.

The grapes are then put into the wine-press, of which there is one in every vineyard. The wine

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press is just a large, coarsely made, wooden box or trough, with a spout to carry off the juice. Two men and sometimes four mount into the press, and with their bare feet vigorously tread the grapes-the juice, which is called must, making its escape by the spout into the vessel placed to receive it. These naked feet are sometimes none of the cleanest; but non importe, there are worse things in cookery. Sometimes they have music, which makes the men prance famously. When they have got all the juice which they can out of the grapes by treading them with their feet, they collect the husks into a heap in the form of a cheese in the middle of the wine-press; this they wrap round with a rope to keep the heap of husks together. This rope is oftentimes made of the roots of the vine, and sometimes of ivy. When the heap of husks is thus prepared, by being wound with the rope, a short strong stick is laid across the top of it. Everything about the wine-press has a name given to it by the country-people, and this stick they call the juiz or judge. Upon it they lay a piece of strong board, which covers the whole head of the heap; on this board is placed a log of wood which they call porco (or the pig), and other smaller logs, called porcinhos (or little pigs), are placed upon it to any number required. A strong pressure is then applied by means of a huge beam fastened at one end, and having a heavy stone suspended at the other, and elevated and lowered by means of a screw exactly like a cheesepress.

When all the juice which can be obtained by this pressure has run off, the beam is raised, the heap of husks is spread on the bottom of the press, and the men again with redoubled vigour attack them with their bare feet. The exertion at this time is very violent, and brings vividly to one's mind that striking passage in Isa. lxiii. 2-4: "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come." Woe be to the enemies of Jehovah, when he shall tread them in his anger, and trample them in his fury, as the treader in the winepress furiously trampleth the refuse of the grapes!

After being thus thoroughly pounded, the husks are again made up into a heap with the rope round it, and subjected to the pressure of the press as before, when all the juice possible to be obtained is squeezed out. Sometimes, after this, the men throw a pailful of water upon the husks, and after stirring them and pounding them with their feet, subject them to the press once more. By this they get a thin, weak wine, which they call aqua de pé or foot-water, and which the common people drink like small beer.

The juice or must pressed from the grapes is immediately put into casks, and in the course of a few days a strong fermentation commences. The husks, after having been cleansed from the stalks, are sometimes put into the casks along with the must. This is particularly the case with the red wine, which gets its red colour, not so much from the juice of the red

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