remedy for a dangerous disease, but who merely administers opiates. All nature would execrate such conduct, and such a man. IX. APOSTOLIC PREACHING WAS CHARACTERISED BY GREAT SUCCESS. The success attending Apostolic preaching, is patent to any one who is at all familiar with the state of things in Judea and all the surrounding provinces at the time of our Lord, and the astounding changes wrought in the people by Apostolic preaching. They were turned from dumb idols, to serve the living and true God. In the Acts of the Apostles we have a few of those achievements which resulted from Apostolic preaching. We have the names of towns, cities, and provinces in which the word triumphed. From Jerusalem to Illyricum, mighty signs and wonders were wrought. We may conceive the glow of grateful feeling which pervaded the breasts of the Apostles, as they gazed on the extensive triumphs of the cross. They saw that their labours had not been in vain. Apostolic preaching was one continued triumph, notwithstanding the numerous adversaries, and mighty obstacles it had to encounter in the superstitious errors of the Gentiles, and blind bigotry of the Jews, who could view nothing with a favourable eye, which did not savour of the Sanhedrim. In fact, in a comparatively short period of time, heathenism was completely overthrown in the Roman Empire, and He whom God had set upon his holy hill of Zion, was paramount everywhere. Nothing could stand before Apostolic preaching. The Gospel is designed to triumph. It has in it the power to do so. It has seen the principles of every system opposed to it vanquished. Where, in Apostolic writings, do we find as now, lamentation as to the inefficiency of the Gospel to meet the moral and spiritual condition of the people? Nowhere, but we meet continually with grateful expressions for glorious success. What hinders it from being so now. BIOGRAPHY AND AUTOBIOGRAPHY. Biography, when written with discrimination, candour, ability, and judgment, is confessedly a very useful branch of study. The misfortune however, is that these qualities are rarely to be met with. Most biographies are written by near relatives, or admiring friends of the departed, and, naturally enough, those things are made duly prominent which are most gratifying to the author, and most creditable to the deceased. There is, also, in human nature a tendency charitably to forget the imperfections, and magnify the excellences of the departed. This, within proper limits, is perhaps well, for we have no disposition to disturb the rest of the grave by unnecessarily recurring to the faults of the dead, seeing, there is not much good likely to result from it. But this feeling is sometimes carried to an extreme, hence the living sinner occasionally becomes, when dead, the chronicled or canonised saint, without any very particular or strong evidence of moral change previous to dissolution. He has virtues attributed to him which, when living, had no ostensible existence, or were very feeble. His faults are either overlooked, or attenuated to a "mathematical point," invisible, certainly, to vulgar eyes; while this part of the subject is conveniently dismissed with the hacknied remark, that "he was not an angel, and had some of the infirmities of human nature," but, of course, the most ordinary and innocent of them. In fact, if the subjects of some biographies were permitted to return to earth and read the record of their own character and life, they would scarcely be able to recognise their identity. By some magic power, the transformation effected is so complete, that their own recollection and consciousness would deny that they were the subjects of the narrative. This fact is becoming so generally and unpleasantly felt, that many persons habitu ally, and almost unconsciously make some abatement from the record when reading this kind of literature. Biography, too, of the ordinary sort, is often so very stereotyped in its method and style, that one can scarcely help anticipating, both as to the general facts and arrangement, what is coming next. The things narrated are frequently the most ordinary facts of human life-the every-day deeds, not of one person, but of many with little or nothing peculiar to the individual whose history is being recorded; while the order and phraseology are but a reiteration of the well known "shibboleth" of the biographic class. A portion of this, however, as to biography in general, is perhaps inevitable, and must not be condemned with too much severity. Originality, and broad distinctiveness are, after all, very rare things in actual life. If therefore the generality of biographic sketches presented subjects of extreme excellence or supernatural virtue, some, especially the sceptical on such points, would have great difficulty in believing them. They would contradict, not only their observation, which is of great importance in practical matters, but perhaps their usual consciousness and natural instincts also. If, then, every person is to have a biography, we must be content with general sumeness, or be put to the pain of reading what seems to us to be very much like a lie, or, at least, not very obviously true. This being the case, it is not surprising that biography should not be so interesting and profitable, especially to thoughtful, intelligent men, as it otherwise would be. An improvement is "most devoutly to be desired," especially in the religious portion of this species of writing, for it is undeniable that this, which might be the most interesting, having a higher type of character to deal with, is frequently the least attractive, particularly to the general reader. Abstract truth may be beautiful, but truth in actual life is likely to be the most successful teacher of men in general. We lay it down as a general principle, that what has been done, can, in the same circumstances, be repeated; hence the study of the lives of eminent men is fraught with great practical benefits, especially to young persons. To know how a successful general gained a battle, is perhaps of equal importance to the military student as a knowledge of the principles of military science, at least, it would define and practicalise his knowledge, and give development to his principles. It is somewhat similar with regard to religious principle and character, so that a well written biography of a man eminent in spiritual things, must be pregnant with utility. We would not therefore annihilate this class of works; but possibly it would be well to diminish the number, that the quality might be improved. Why should a man attempt to write a biography unless he has got a suitable person for a subject, and sufficient materials for his work? We respect the feeling of friends and neighbours who seek gratification in embalming the memory of the departed; but it ought not to be forgotten that a thing may be locally interesting without being generally so. Unless there is something which distinguishes the man from the class to which he belongs,-something to individualise and identify him, it is not likely that intelligent or even general readers will feel much interest in the narrative. We want nothing unique, anomalous, eccentric, supernatural, for in the utility of these, as a general rule, we have not very strong faith; nor do we look for new religious principles or motives. But we might reasonably expect some new phase of Christian character, some fuller development of principle, or some finer hue in religious graces. Otherwise, we can read in actual life, every day all that the biography reveals to us, with this advantage, that we have the original passing before us. Some originality, therefore, in composition and arrangement, we might, and ought to have, which would give an increased relish to this class of literature, and make its perusal the means of greater profit. The objections to biography press with increased weight against Autobiography, for while few can or do write impartially about their departed friends, still fewer do so in relation to themselves. The self-love, self-conceit, and vanity of man are so great, and he has such a direct personal interest at stake when writing of himself, that he is liker a god than a man in the quality of self-sufficiency; who can give the world his autobiography, and publish it while yet alive without Paine's hacknied "I" obtruding itself in some of its forms on the reader's attention beyond what is either needful or pleasant? Still, there are here and there men who are equal to a task so herculean and noble; but they are very few, and, if we mistake not, only occur in cases where nature has mixed the elements in their moral constitution after a very favourable and somewhat special manner. And even where there is this natural advantage, to maintain self abnegation entire and throughout, it will, we suspect, require an effort prodigious as that by which the sweating Sisyphus rolled his big stone to the top of the mountain.* Should nature, however, in such a case, be supplemented by grace, the victory will be more easy and complete, and self may, particularly in matters pertaining to God and religion, be, for the moment at least, ignored. Such a man may, so far, lose self consciousness and be absorbed in his subject, which, as it relates to Jehovah, is the most sublime and overwhelming, and a thousand times more inspiring than a draught of the cool and limpid "Castalian spring." Thus qualified, he may, while guiding his pen, cease to behold the dominant image of himself, and give to the world, should his life supply the needful facts, an interesting and useful Autobiography. Persons of this class, however, are like angel's visits, "few and far between," and consequently our literature is very scantily supplied with good Autobiography. In the circumstances, this result is rather a mercy than otherwise, for fulsome and self glorifying Autobiography would be an insufferable nuisance. The self-written story of John Nelson one may read with pleasure and profit. The facts in his life were, in many respects, peculiar to himself, and such as no one else could fully and accurately relate, unless he had been like Luke with Paul, his vigilant companion at the time. But there are few John Nelsons as Autobiographers;-very few that possess the simplicity of character, singleness of aim, purity of motive, and self-forgetfulness, which are so needful for this species of writing. Individuals there are, who possess some of these, but few combine the whole, and still fewer unite therewith a life of such varied and interesting incidents as signalized the course of this hardy soldier of the Cross. We are therefore not expecting a large part of our literature to consist in Autobiography. Not that we object to it in itself; but where the necessary qualifications and facts do not exist, we think "a more excellent way" is, not to lay the invention of Caxton under contribution, but leave it for wiser, nobler, and more useful purposes. LOVETRUTH. PORTRAIT GALLERY. SKETCH OF SCHAMYL, THE WARRIOR PROPHET. Baron Haxthausen gives the following sketch of the person and character of this remarkable man from a private authority, for whose means of obtaining information he vouches. published by Bodenstadt in 1849: It agrees entirely with the account * If our worthy Correspondent means the allusion to apply throughout, Second and Third Editions of Autobiographies must prove fearful affairs, for the stone of Sisyphus no sooner reached the summit of the mountain than it rolled back with accelerated velocity, when it had to be rolled up again with prodigious effort. In this view, the public show unwonted grace in not often calling for Second Editions of this class of Works. "In stature Schamyl is not tall, but of very noble and handsome proportions. He is not by nature physically strong, but he has acquired remarkable power and vigour by every kind of bodily exercise. His head, of a beautiful and regular shape, his aquiline nose, small mouth, blue eyes, blond hair and beard, and delicate white skin, seem to point rather to a Germanic than an Eastern extraction. His hands and feet are formed of the most beautiful symmetry, his mien and every movement are proud and dignitied. From his childhood he manifested an iron character, a calm dignity in his whole demeanour, whịch nothing could shake. He courted solitude, and maintained a reserve towards every one, with the exception of his master, Moollah Djelal Eddin, to whom he has always been affectionately attached, and to whom he still shows the deepest veneration and unreserved filial obedience. Entire days and nights has he passed in the rocky defiles of his native mountains, buried in the study of the Koran, the Arabian theosophy, and the doctrines of Soofism, together with the ancient Persian heroic legends and songs. He has manifestly faith in himself and in his vocation as a prophet sent by Allah.” All accounts agree that Schamyl's eloquence is no less persuasive than his character is commanding. A chief of the western Caucasus with whom he lived for a short time beautifully describes this in the graphic imagery which Orientals always have at their command. "Flames sparkle from his eyes, and flowers are scattered from his lips." A proclamation which he issued on the occasion of one of his successes, furnishes sufficient evidence of the truth of this description. The following extract breathes almost the spirit of one of the Hebrew prophets : "Ye have seen how small was the number of warriors in comparison with the hosts of the enemy; yet they fled before us, for strength is with the faithful. The Russians have taken Akhulgo, and have razed its walls to the ground. Allah permitted this, to chastise you for your unbelief, for he knows what you think and all your projects. But I mocked the power of our enemies, and drove them from Aschiltach, and smote them at Tiletli, and turned their efforts into shame. When after that the Pasha (General Fesi) with his great army drew near Tiletli to avenge the slain, and when, in spite of our brave resistance, he succeeded in taking possession of half the aoul, so that day after day we looked for the last battle, when suddenly Allah lamed his arm and darkened his sight, so that he could not use his advantages, but hastened back by the way he came. No one drove our enemies back but their evil consciences; for their unbelief made them tremble, and they fled because they dared not to stay within sight of the faithful." The capture of Akhulgo, which is alluded to in the above extract, is the last important success against Schamyl, of which the Russians are able to boast. It took place in 1839 under General Grabbe. Schamyl, with the aid, it is said, of some Polish deserters, had added to the strength of the place by fortifications on the European plan, and a desperate resistance was offered to the Russian general, the very women fighting like so many demons, their long black hair streaming in disorder over their bared bosoms. An eyewitness, who was with the invading army on the occasion, describes four of these as contriving, in the last moments of the struggle, to roll down an enormous piece of rock, which came thundering near to him and crushed several of his soldiers. Another, immediately afterwards, seized her young child who was clinging to her, dashed its brains out against a projecting piece of rock, and, hurling the body with a wild shriek down an abyss, sprang after it herself, followed by many others. As Schamyl had accumulated a considerable quantity of provisions and ammunition in Akhulgo, which was built on almost inaccessible rocks, his resistance was most obstinate, and it was five weeks from the time of the investment, before Grabbe, finding that he could not starve the place out, determined on storming it. But, when at last taken, to the surprise of all, Schamyl was not in it. He had escaped, and with two or three of his most devoted followers lay concealed in a cave, excavated in the face of a cliff overhanging the river Kois-sou. A strong watch of horse and foot was immediately set over this retreat, it being inaccessible except by a ladder, which Schamyl had drawn after him. But the first dark night a small raft of planks was lowered by a rope into the river. Presently a Murid descended, and after looking carefully around him gave a signal, which brought down two others, one of them in the white garb of Schamyl. The rope was now cut, and the raft drifted down the rapid stream. The Russian guard which had watched the proceeding instantly pursued, imagining that now at last they were sure of their game. The three Murids, after a desperate resistance, were all slain; but when the Russians came to examine the corpses not one of them was Schamyl's. He had remained behind; and, while the enemy's whole attention was concentrated on the raft as it floated down, he lowered himself by the rope, swam across the stream, and was soon safe in the forests on the opposite bank. His escape was attributed to the miraculous aid of Allah; the spirit of the people revived, and early the next year the whole country of the Tschetchenes was in revolt, and of the native chiefs who had served against him in the Russian army, some even sent back the decorations they had received, and formally renounced their allegiance to the Czar. Instead of attempting the policy which has been followed in Turkey and Egypt, of copying European institutions, his idea has been to reinvigo rate the spirit of Islam, merely adopting the machinery of modern civilization so far as it may be useful for this purpose. He openly professes a divine mission, and, before engaging in any important undertaking, prepares himself by a religious discipline of some days, or even weeks. At the conclusion of this he summons his Murids and the Moollahs, and declares to them the revelations which he has received. His prophetic character is not doubted by any, whereas the opinion as to the inspiration of Kasi-Moollah continually fluctuated. Schamyl's failures, when such do occur, are looked on as a trial inflicted by Allah upon his people, and no one ascribes the least blame to the leader. All the different tribes of the Eastern Caucasus, differing in every other respect from one another, now regard themselves as bound together under a theocratic monarchy, of which he is the authorized exponent. He has compiled a general code of laws, and parcelled the country out into divisions, each under a Naib, whose duty it is to declare the law in cases of disputes, regulate bloodfeuds, enforce the observance of the Schariat, or Mahommedan ceremonial law, raise the taxes (which consist of the tithe of each harvest, and in some few cases of a poll-tax of a silver rouble for each family), and superintend the military levies. Every five Naibdoms are formed into a province, which furnishes 1,500 armed horsemen, of whom every 10 houses in an aoul are bound to provide one. One house furnishes the cavalier, and the other nine find him in maintenance and equipments. But besides this standing force, every male from 15 to 30 is trained to arms, and must, if the country be attacked, turn out in its defence; in which case the cavalier who is equipped by the 10 houses takes the command of the rest of the militia from the other nine. Independently of this organization Schamyl has a body guard of about 1.000 men, Murtosigators. These are chosen from the Murids by himself, and selected by the possession of extraordinary religious zeal, courage, coolness in danger, and absolute devotion to his will. They practise the most rigid asceticism. If unmarried, they are not allowed to marry, and if married, must avoid the sight of their wives during the period of their the |