ing his wife with death if she prevented or betrayed his search into the traveller's portmanteau which had been left below; for probably, in the heedlessness of anguish, Ewald had not thought of attending to it. He also heard Josephine's timid expostulations, and the shriek of her child in its father's savage grasp, held perhaps as a hostage for her silence. He went to warn his master, and, by calling through the casement of the loft where he lay awake, drew him from bis bed. The stroke of an axe felled him to the ground, and he remembered nothing more. The fate of Ewald might be easily surmised. Detachments of the peasants traversed the country round to gain intelligence of him without success, and, without knowing his claims on them as their countryman, were all eager in their zeal to trace a man of rank and honour. Couriers met them from Berlin despatched to hasten his return; but after six months spent in the most earnest search, even his paternal friend Count Lieuwen despaired of seeing him more, and believed him the victim of a ferocious robber. Wolfenbach had been seized with the horses of Ewald and his servant, which he had taken to sell at the nearest fair, and could not attempt even a plausible account of them. His miserable wife was in a state of delirium which unfitted her to give coherent evidence; but the subject of ber ravings, the purse of gold found in her infant's cradle, and a ring dropped near the traveller's bed, were powerful presumptive proofs against her husband. The rifled portmanteau was also discovered in a well, and the axe stained with blood. Wolfenbach maintained an obstinate and contumelous silence, during a long trial which ended in a sentence of death, received with acclamations by the populace. He was carried to the scaffold attended by no friend, and died without confession.

Count Lieu wen resumed the government of the fortress he had resigned, but not till he had urged repeated inquiries, and proffered large rewards for any trace of his lost favourite, without effect. And when, after some

years had passed, a public duty compelled him to visit the country in which Ewald had perished, he travelled hastily, and loathed the necessity which forced his equipage to rest at Altheim for a few hours. During this short stay, the master of the new inn found means to introduce himself, and beg his guest's attention to a rare curiosity which he possessed. Finding, from his valet's account, that this exhibition was a tax imposed on every traveller, the Count assented, and listened patiently to his host's history of a bronze statue found in a peat-bog at a short distance, and from thence brought to his house. He went into the room where it was deposited, prepared to see some antique relic or cunning counterfeit; but he saw with feelings that need not be told, the body of his beloved Ewald in the travelling habit he had seen him wear, vitrified by the power of the morass to the semblance of a bronze statue. He stood a few moments aghast with astonishment and horror, not unmingled with gladness at this testimony of the truth preserved by a special operation of nature:-for on the forehead and in the neck of the seeming statue two deep seams rendered the fact of Ewald's violent death unquestionable. But he had presence of mind enough to suppress his agitation, and affecting to believe the innkeeper exhibited, as he supposed himself, a strange piece of ancient sculpture, gave him a much larger sum than had been expected even from a nobleman of his known munificence, and carried off the prize. But he caused it to be conveyed to Berlin without noise, and made it no subject of conversation among his attendants.

Count Lieuwen's return to the metropolis was always followed by banquets given to his friends, and on this occasion he celebrated his arrival among them by inviting the chief nobility and all the military officers who had shared and survived his campaigns. supper, before any had departed, he spoke of a most rare specimen of sculpture which he had reserved for their last regale. "You all know," said be, "my tender affection for Ewald de

After

Lichtenstein, my regret for his untimely loss, and my wish to preserve his memory. I think you will agree with me in that wish to erect a monument, if we could decorate it with a representation of him suitable to his merits and his fate. But though we all know his merits, where shall we find an artist able to give a symbol of his death, since we know neither the time nor circumstance?" The Count cast his eyes round the table as he spoke, and met approving and earnest looks from all his companions, except one, whose head was averted. "But," he added, rising after a short pause, "I think I have found a statue sufficient itself for his monument."

A curtain suddenly drawn aside dis covered the bronze statue of Ewald lying on a bier composed of black turf. A silence of surprise and awe was followed by exclamations of wonder at the exquisite symmetry of the figure, and at the expression of the countenance, so nearly resembling its usual character, except in the half-closed eyes and lips parted as in the pangs of death. Some gathered round to observe the accurate folds of the drapery, and recognized every part of his usual travelling apparel." There is even the shape of the seal-ring he wore upon his finger," said one of the spectators, "and here is the ribbon he received the day before his departure from the King-but where is the cross of the Black Eagle ?"

"In his grave," replied Count Lieuwen, fixing his eyes on a guest who had never spoken-That guest was Dorffen, the senior officer superseded by Ewald. He suddenly lifted up his head, and answered-" It is not !"-The terrible sound of his voice, the decision of his words, made the assembly fall back from him, leaving him alone standing opposite the corpse. His features wrought a few instants in convulsions, and his lips moved in unconscious mutterings. "Then" (said a voice from among the groupe) "the murderer robbed him of the cross?"

"No, no-I robbed him of nothing -he robbed me of my place and honour, and of that cross which I might have earned at Altheim-We met alone -we were man to man- -It was night, but I won the cross fairly-and now let him take it back."

The self-accused murderer made a desperate effort to throw it from his breast, and fell with his whole weight and a laugh of madness at the foot of the bier. The croud raised him, but he spoke no more. His last words were truth, as subsequent inquiry proved. Accident or a hope of vengeance had led him to the neighbourhood of Ewald's village; they had met on the road, and fatal opportunity completed Dorffen's guilt. He was buried under the scaffold, and the Bronze Statue remained a monument of Ewald's fate and of retributive justice. V.

TH HE first volume being chiefly occupied with a minute description of the tabernacle, the temple, and its service; the three great festivals of the passover, pentecost and tabernacles, and the inferior feasts and fasts; the synagogue, and other topics familiar to the readers of scripture; we shall copy the few passages which we think necessary to exemplify the author's manner,

from the second volume, in which he treats of the idolatry, learning, laws, customs, commerce, agriculture, and sciences of the Jews. After a very copious discussion respecting the marriages of this extraordinary people, the following is the account of one of their peculiar tenets.

"The only other circumstance connected with the Jewish forms of mar

mortal affront to the brother for any other person to marry her without his consent. The widow, however, is not compelled to take a husband against her will." M. Volney, in his travels into Syria, tom. ii. p. 74, observes, that "the Druzes retain, to a certain degree, the custom of the Hebrews, which directed a man to marry his brother's widow; but this is not peculiar to them, for they have this, as well as many other customs of that ancient people, in common with the inhabitants of Syria, and with the Arabians in general." But Neibuhr says, "It does, indeed, happen among the Mahometans, that a man marries his brother's widow, but she has no right to compel him so to do." So far, then, respecting the levirate."

From the chapter entitled "Marks of honour and disgrace," we extract the following.

"The princes of the East, even at the present day, have many changes of raiment ready, both as an article of wealth, which large wardrobes have always been in that country, and to suit the occasion; and in Persia they are of different degrees of fineness and richness, according to the rank or merit of the persons to whom they are given; but in Turkey they are all nearly of an equal fineness, and the honour lies in the number given. Party-coloured garments are also, in these countries, counted a mark of honour, and were worn even by kings' daughters. Perhaps Joseph's coat of many colours resembled the stuffs in Barbary, which are formed of pieces of cloth, of different colours, sewed together; or it may have been richly embroidered like that which Telemachus, when leaving the court of Sparta in quest of his father, received from Helen, whom Menelaus had received again into favour after the destruction of Troy. For a superior to give his own garment to an inferior was reckoned a great mark of regard. Hence Jonathan gave his to David; and the following extract from Sir John Malcolm may serve to throw some light on Elisha's request to have the mantle of Elijah. "When the Khalifa," says

he, "or teacher of the Sooffees, dies, he bequeaths his patched garment, which is all his worldly wealth, to the disciple whom he esteems the most worthy to become his successor; and the moment the latter puts on the holy mantle, he is vested with the power of his predecessor."

"Thevenot informs us that superiors, in order to court popularity, sometimes use the salutation which is given to equals, instancing, as an example, the Grand Signor, when riding along the streets of Constantinople; and every one knows the arts which Absalom used to win the hearts of the people from his father: he put forth his hand, and took them, and kissed them; a mark of kindness which David shewed to Barzillai for a better end. I shall next add, that a horn in ancient times was an emblem of power, which the following extract will set forth in a new light. "One thing observable in the cavalcade which Mr. Bruce witnessed in Abyssinia was the head-dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind, in the middle of which was a horn, or conical piece of silver, gilt, about four inches long, much in the shape of our common candle extinguishers. This is called kirn, and is only worn at reviews, or parades after a victory." In the quarto edition of Bruce, a plate is given of this ensign of office, and I may add, that the Abyssinian word kirn, is the same as keren, which is the Hebrew word for horn, and is often alluded to in Scripture. Thus in Ps. lxxv. 4, 5, "I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn: lift not up your horn on high; speak not with a stiff neck." Ps. xcii. 10, "But my horn shalt thou exalt, like the horn of the unicorn." And in Ps. cxii. 9, "His horn shall be exalted with honour." Perhaps a remnant of this ancient practice is to be found still in the neighbourhood of Lebanon; for Captain Light, in 1814, saw the females of the Maronites and Druzes, "wearing on their heads, a tin or silver conical tube, about twelve inches long, and

twice the size of a common post horn, over which was thrown a white piece of linen that completely enveloped the body. The horn of the emir's wife was of gold, enriched with precious

stones.

"But after having spoken of their marks of honour, we may also notice their marks of disgrace. These were many, but the chief of them were the following sometimes they condemned mea to the employments of women, like the Jewish youth to grind corn in Babylon; cutting off the beard was accounted a great insult, and plucking off the hair was adding cruelty to insult. To spit in the face of a person was also accounted disgraceful, and it is still practised in the East; for Hanway tells us, that in the year 1744, when a rebel prisoner was brought before Nadir, Shah's general," the soldiers were ordered to spit in his face, an indignity," adds the historian, "of great antiquity in the East." Clapping the hands, making a wide mouth, pushing out the tongue, and hissing, were likewise the marks of malignant joy and contempt. Accordingly Job says, "Men shall clap their hands at him, and shall hiss him out of his place." And Jeremiah mentions clapping their hands, hissing, wagging their heads, and gnashing their teeth, as the tokens whereby the inhabitants of Jerusalem showed their hatred. Whilst Isaiah says of Israel, "Against whom make ye a wide mouth and draw out the tongue?"-We formerly noticed the conduct of Shimei to David, in throwing dust in the air, and may now add, that the Jews insulted Paul, many centuries after, in a similar manner: "for it is said of them, that" they gave him audience unto this word, and then lifted up their voices and said, Away with such a fellow from the earth-and they cried out, and cast off their clothes, and threw dust into the air." On which conduct of theirs, the following extract from Captain Light's Travels forms an excellent commentary: They (viz. the inhabitants of Galabshee, a village on the Nile,) seemed more jealous of my appearance among them than any I

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had seen. I was surrounded by them, and a present, a present,' echoed from all quarters, before they would allow me to look at their temple. One more violent than the rest threw dust in the air, the signal both of rage and defiance, ran for his shield, and came towards me dancing, howling, and striking the shield with the head of his javelin, to intimidate me. A promise of a present, however, pacified him."

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"But, perhaps, the greatest insult that could be given, apart of bodily injury, was the contempt that was cast on their mother. Hence the cutting reproach of Saul to his son Jonathan, for the friendship he had shown to David, "Thou son of the perverse, rebellious woman, do not I know that thou hast chosen the son of Jesse to thy own confusion, and unto the confusion of thy mother's nakedness? David, likewise, when reproving Joab, his nephew, uses similar language." These men, the sons of Zeruiah, be too hard for me." And when Abishai, the brother of Joab, wished to kill Shimei for cursing David, the king replied, “ What have I to do with you, ye sons of Zeruiah?" which Zeruiah was David's full sister; but it is not difficult to explain the origin of this tenderness for a mother's character, and desire to resent any affront that is cast upon her. It is owing to polygamy, where the children of the same family became naturally more attached to her, and to each other; and it is to the same source that we have the names of the mothers of the kings of Israel so frequently mentioned. It distinguished them from the other children of the kings by their other wives, and served to ascertain their desceut and propinquity.-But marks of disgrace were not confined to the living; they often extended even to the dead, by refusing them the rights of sepulture, terred; or forbidding them to be pubor raising them after they had been inlicly lamented; or allowing them to become the prey of ravenous animals ; graves of the common people; or burnor casting them, like Urijah's, into the ing their bones into lime, as Moab did the king of Edom's.