claim to divine authority was flatly denied. Three of them are articles of the Decalogue; and the other two are sanctioned both by the Old and the New Testament. The interpretation, therefore, of this passage is plainly as follows ; “ God said not, by Noah, Do not murder; by Moses, Do not steal; by Paul, Put away lying, and speak truth; by Micah, Love mercy; or by Jesus CHRIST, Do to all as you wish them to do to you: these are merely the dictates of human reason, of justice, of truth, of pity, and of wisdom.” In all this, nothing is new, but the form: and even this is not without precedent; for Dr. Franklin drew up a liturgy for the worship of the sun, as more philosophical than that of an invisible object! The transition from Deism, either to Idolatry, or to Atheism, is easy: and these several hypotheses have all been decked with plumes borrowed from the Bible, in order to set it aside. Whatever of revealed truth does not at once approve itself to corrupted reason, is of course rejected; and whatever does so, is attributed to reason itself. The pagan Irish legislator evidently designed, indeed, to improve upon the Decalogue, by substituting for the external veneration and stated worship of God, injunctions to mercy and universal beneficence, resting on human authority: but the foolishness of God is still wiser than the wisdom of man. These commands, as sanctioned by divine authority, and addressed to the conscience, stand in full force: but what can be made of them as national laws? It is not upon human, but upon divine authority, that .we are forbidden to covet what is another's, which was the only command of the Decalogue that reached the conscience of Paul. It doubtless operated as a national law no farther than as it authorized the punishment of unsuccessful aims at oppression, theft, adultery, &c.: but how were subjects to be punished for neglecting acts of mercy or beneficence? When will mankind learn, that to fear God is the beginning of wisdom; and that to keep his commands, is understanding? Never have we seen a more striking proof of the miserable shifts to which infidelity reduces its devotees, than the following paragraph of O'Connor. (Vol. i. p. lx.)

“I entertain the reasonable hope that you are in a fit temper of mind to investigate the subject, as becomes a being endowed with REASON; that you view the delage of the Hebrews in its true light, viz. the overthrow of the ancient Scythian empire by the Assyrians, like unto the flood of Ogyges, Deucalion, or the Cimbric Chersonese; that you are aware the dispersion of mankind in the days of Peleg, is one and the same event as the migrations of the Scythians in consequence of that stupendous revolution; that you are perfectly convinced the human species is the growth of every clime.”

Dr. Milne, in a work that has lately passed under our review, says of the Chinese philosophers, “ they do not any of them, so far as I know, affirm, with some ancient frantic theorists, that man at first grew up spontaneously from the earth, like the flowers and grass." (Chinese Mission, p. 32.). If he learns that a modern theorist affirms, not merely that the first human pair, but that the first inhabitants of every country in the world were so produced, how much more frantic must he apprehend such a writer to be! The argument which Mr. O'Connor expected perfectly to convince his readers, is simply, that when historians describe nations as removing to other countries, they represent these to have been previously inhabited: and the only cause which he assigns for mankind having ceased to grow out of the earth,

is that it became too dry and solid. “ Then such that had animal life began to increase their" kind by mutual copulation.” (Vol. i. p. cxli.) Such certainly was a common opinion of ancient heathens: such might have been ours, had we, like them, been ignorant of the Bible: and such, as appears in this instance, may yet be the opinion of those who shut their eyes to the light of Divine revelation !

FROM THE EUROPEAN MAGAZINE.

Analysis of the Travels of M. Amedee Jaubert, in Armenia and Per.

sia, in 1805 and 1806. By M. Jomard, Member of the National Institute of France. The author of this work is that intrepid traveller who has undertaken a journey to Kirgius for the purpose of importing the Cachemire goat into France. He was previously known for several excursions into Turkey and Persia, and for the part he took in the memorable expedition to Egypt.

There has appeared during the last twenty years a multitude of accounts relative to Persia and the surrounding countries; and the authors are in general worthy of public esteem and gratitude for the care they have taken in observing and describing these different countries.

M. Jaubert had an advantage over most of them by which he has profited: the diplomatic office he held gave him access to every person of consideration; and it is only by the help of powerful men, that a European can break through the restraints, which in the East must prevent him from studying, and observing deeply, places, men, and things. The ability to converse with the natives in their own language is also another very important advantage, which M. Jaubert possessed ; and he was thereby enabled to collect a thousand anecdotes which must otherwise have escaped him. This advantage is not iess precious to the traveller than the sextant and the compass.

The principal object of M. Jaubert's travels was to ascertain at the court of Persia, if it were true that the king desired the assistance of the French government against his enemies. Several motives rendered secrecy and diligence necessary, and he went from Paris to Constantinople in thirty-five days. Selim, who at that time filled the Turkish throne, recollected the traveller, who had executed a commission for him; and, in spite of Russian influence, our author obtained firmans which enabled him to travel over the Turkish provinces. An Armenian who had brought the letter of the king of Persia joined him, as well as a Tartar of the Grand Signior, and a French servant. They embarked for Trebizond, whence they departed directly for ErzeRoum. There M. Jaubert was recognised by a certain Ahmed Agha, intendant governor of the custom-bouse, who six years before had received many civilities from the French army in Egypt, after having been stripped of every thing by the Arabs; fortunately it was our author, then secretary to the interpreter, who had transmitted to him the papers of the French general.' The gratitude of Ahmed procured M. Jaubert, on his return, the means of entering the Persian territory.

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Erze-Roum, the principal city of Armenia, has seventy thousand inhabitants, and is situated a short distance from the sources of the Araxes. The country, though deprived of trees, is extremely fertile; but it is exposed to the incursions of the Kourdes, a wandering people resembling in their manners the Arabian shepherds. The borders of the Araxes and the Euphrates are laid waste by the Kourdes, as those of the Nile are by the Bedouins. To avoid Bayazid our traveller, who had prudently adopted the Armenian costume, directed his course towards Mount Ararat, and arrived towards night at a large village named Arzab; where the Kiahia forbad bim to proceed, in the name of Mahmoud, Pacha of Bayazid. He was surrounded by seven soldiers armed with pistols and poignards, and desired to explain the purport of his journey. “ I am an Armenian,” replied he, “and I am going to Erivan to perform a pilgrimage to the convent of the three churches.” The chief of the troop, who had acted by the secret orders of Mahmoud, made the travellers prisoners. M. Jaubert took advantage of a favourable opportunity, and secreted the papers and presents of which he was the bearer. An hour before daybreak he was taken to Bayazid. · The Pacha, a deceitful and cruel man, pretended to set him at liberty, and retained the Tartar and Armenian as prisoners. This latter, being put to the torture, confessed the object of the journey, and was soon after strangled. Our traveller, obliged in his turn to make some confessions, was reassured by the insinuating manners of Mahmoud ; who declared his zeal for the court of Persia, promised him help and protection, and even gave him an escort to accompany him to the place of his destination. “I hold thee,” said he, “ in my hands as a flower that I wish to keep from every breath of wind," and he added some perfidious words, whose covert meaning M. Jaubert could not understand. He refused the usual presents, and in order to procure a list of those persons whom our traveller intended to take with him, he carried his dissimulation so far, as to declare himself responsible for their safety. After all these demonstrations, human prudence could not foresee the Pacha's designs.

Our traveller then departed under an escort of Kourdes, accompanied by the Tartar and two servants, but deprived of the assistance of his Armenian guide. The escort soon increased; every moment fresh soldiers arrived. At length they cross the river which runs at the foot of Mount Ararat, and serves as a frontier to the Turkish possessions; they land, and while M. Jaubert was congratulating himself on his arrival in the Persian territory, he was suddenly surrounded by the Kourdes; one seized him in the middle of his body, another tied his arms, and a third disarmed him. They blindfolded him, turned his face towards the ground, and bound in the same manner his servants and the Tartar. They then carried them all into a solitary valley. Some hours after, M. Jaubert and his attendants were conducted to a lonely castle, where Mahmoud expected them-he pretended to have received from Constantinople an order to seize the person of the traveller, but protested that no attempt should be made on his life. He afterwards caused him to be thrown into a frightful cave, thirty feet under ground, with his three companions. This cavern, five feet wide, and sixteen long, had neither bed, table, nor chair; and upon the ground lay the dead body of a bey, recently as sassinated by order of the Pacha.

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In the morning a feeble light penetrated to the pit. The jailer raised the trap-door, and by the help of a cord let down some ounces of bread and sour milk for the use of the prisoners : such was their only support during a captivity of four months. The air of the prison was suffocating and infectious; and every day they expected would be their last. To all M. Jaubert's misfortunes were added plaints and reproaches of his fellow sufferers, and while his time passed heavily in this cruel anxiety, several of the Kourdes, who had taken them, came to him from the Pacha; who, not understanding the papers which he had found in the boxes, and being ignorant of the use of the arms, the spectacles, and other objects of curiosity, wished to have them explained. After having satisfied the inquiries of these wretches, M. Jaubert was sent back to his dungeon. A relation of the governor of the castle and the governor himself, who took pity on the prisoners, came sometimes to console them, and brought them news; but the Pacha had vowed their destruction. Three months expired in this manner, their clothes were all in rags, sleep had forsaken their eyes, and their situation was desperate. The Pacha, to avoid the reproaches of the Porte, or the vengeance of Persia, propagated false reports; but he still hesitated to make an end of his victims. Such was their horrible situation, when all at once the plague broke out at Bagazid. It had not appeared for twenty-four years. The Kourdes fell victims to it, and Mahmoud was attacked; in his delirium he condemned the strangers to death, but he himself died before his rage was satisfied.

His son Ahmed succeeded him, and also condemned the prisoners to death, but as he knew the governor was averse to it, he found a pretext to get rid of him: all was over with these unfortunate men. In his turn Ahmed was struck with the contagion. Terror and superstition induced him to revoke his sanguinary orders; two hours after which he died, and his uncle Ibrahim was acknowledged by the Kourdes. Through the care of the governor's relation a letter from M. Jaubert, written to the court of Persia, arrived at its destination. The governor of Erivan had sent for him to Bayazid, and the Chah of Persia menaced the town with the whole weight of his vengeance if they did not restore him to liberty. Ibrahim being frightened consults the Porte, and in the meantime takes the prisoners from their cavern, and confines them in a stable. The answer of the Porte soon arrives from Constantinople, and the Pacha, for once faithful to the orders of the Grand Signior, sent M. Jaubert to the camp of Youssuf Pacha, who was then advancing towards Armenia at the head of an army. Thus was M. Jaubert miraculously saved from an apparently inevitable death.

The country inhabited by the Kourdes is one of the most interesting the author passed through; it belongs, unequally, to the Turkish and Persian empires. Its extent is, in length, from Mount Ararat at thirty-nine degrees and a half north latitude, to the Kamerin chain of mountains at thirty-four degrees; and in width from Mount Or. miah to the Tigris. On the north is the ancient Colchis, on the east Media, and on the south Chaldea.

Kuurdistan produces numerous herds of goats, sheep, and oxen, which constitute its chief wealth ; and the management of bees is attended to. The Kourdes are remarkable for their tall stature, fair complexion, and fine features. Their bodies are covered by large cloaks of black goat skin, and their heads with hats made of red cloth, ornamented with acorns. These wandering people are good soldiers; from military exercises they go to pastoral occupations, and their leisure hours are beguiled with vocal music, for which they have a decided taste. It is true, that the singer they most admire is the one who sings loudest. In other respects, they are distinguished for the same virtues and vices as the Arabs of the desert; the custom of robbing, the love of independence, and great hospitality. In reading the account of the manners of these tribes, I fancied myself in the tent of a Bedouin. The Kourde cannot marry without the consent of his parents, whatever may be his rank or age: paternal authority is to him inviolable. The author adds, (a reflection worthy of notice,) that the traveller amongst the Kourdes ought to fear in proportion to the extent of their hospitality. “ You are welcome," says the Kourde, whose hut the traveller passes; “ the stranger is a present from God: let him want nothing: misfortune is sacred." This very man, when traversing the mountains or deserts, is a ferocious robber, who strips his guest without mercy. The secret, which distinguishes the Kourde robber, is, to know how to flatter and deceive him whose wealth they covet.

On the 19th of February, 1806, Mr. Jaubert left Bagazid to go to the Turkish army, and he met with mountains at the defile of Kussehday that were covered with snow, whose brilliancy caused a painful ophthalmia in all who did not wear a black veil, and neglected to stop up their nostrils. The hurricanes were also very dangerous. The ten thousand Greeks under Zenophon met with the same difficulties at this passage. Youssuf Pacha knew the author personally, having seen him in Egypt after his fatal loss at the battle of Heliopolis. He

gave M. Jaubert a very distinguished reception, in consequence of having

a just received news of the great victory gained by the French at Austerlitz. He promised to send him safe to his destination, and, at the same time cautioned him against the politeness and agreeable inanners of the Persians, who, although so much thought of in Europe, are deficient in frankness and sincerity. The author, while he was waiting to hear from the Ottoman Porte, visited the Christian churches in this part of Armenia. At length his orders arrived, and he quitted the camp of the Osmanlis on the first of April, with an escort of twenty men; on the third day he reached Erz-Inghian, the ancient Satala, upon the Euphrates near one of the chains of Taurus. From thence he arrived five days after at Erze-Roum. Avoiding the road to Bagazid, he directed his course north, towards Khenes, Melez-ghird and Van, which gives its name to a little inland sea. A little way from the second of these towns is the high mountain, called Seiban-dagh, from whose summit the eye commands a circumference of fifty leagues : the Yezidis, a Kourde tribe, terrible to travellers, inhabit the foot of the mountain; they worship the evil spirit, and consider robbery and murder lawful. In a defile near the lake of Van, the caravan met a troop, who, in consideration of a present, suffered it to pass without molestation. The lake of Van is ninety leagues round; its trade is very brisk, and the fishing considerable: eminences covered with trees surround it on all sides ; the climate is mild, and the land fertile, and the town is surrounded by delicious gardens. The Pacha received