amounted to the rejection of historical Christianity. The perusal of Strauss's Life of Jesus' chiefly, and of other works partly-and amongst yet other influences, that of Goethe, whom he once held to be a Pagan in an age when it is the duty of all to be Christian,' but whom, under Carlyle, he came afterwards greatly to reverence-contributed to produce this unhappy result. Yet it would seem that he retained faith in a personal God, and in the moral element of Christianity; and his last lines and words showed something of the ascendency of a believing heart over the errors of the understanding—a sense of sin and of the need of forgiving mercy. Archdeacon Hare truly says, in closing his Memoir,The representation of his life is unsatisfactory, because the problem of his life was incomplete. That problem was the same as the great problem of our age. In fact, it was the same with the great problem of all ages, to reconcile faith with knowledge, philosophy with religion, the subjective world of human speculation with the objective world in which God has manifested himself by a twofold revelation, outwardly to our senses, and spiritually to our spirits. . . . Ever since it was solved once for all, for every practical purpose of life, by the incarnation of the Word, new forms of the speculative problem have been continually presenting themselves; every new solution has disclosed a deeper mystery still unsolved; nor has any form of it been more perplexing than that in which it presents itself to the meditative mind of our own times.' Sterling had a deep and painful feeling of the importance and difficulty of these problems; he considered himself called to their solution. And when the channels of practical activity were closed against him— as Archdeacon Hare also remarks-his intellectual impulses gradually became restless and impatient, he deemed himself the antagonist of everything, and the concord of his soul was broken into harsh dissonances. Before a final solution of the problems, which integrity and inward necessity forced on him, could be attained, he was cut off. With much that is melancholy in such an end, there is not wholly an absence of hope. God only is his judge. Yet are there in this history serious suggestions for those who pursue an intellectual life and indulge freely in speculation, without a clear vent for the healthy activity of the spiritual nature.

Contrasting the two biographies of Sterling, Hare's leaves the impression of being truer to the significances of the inner history; but Carlyle's is the more complete and life-like portrait. Of the literary qualities of Mr. Carlyle's book it is impossible to speak too highly. Like all other of his writings, it is most successful in the luminous and impressive conveyance of thought-glows and burns with sincerity and earnestness. It is comparatively free from the attitudinizing, exaggeration and coarseness which marked his last work. With these vices have also disappeared for the occasion other strong qualities of an admirable kind: we listen to no majestic long-drawn thundertones; we witness none of those wild fitful flashes which give to common things a look never to be forgotten; we meet with none of that grim humour which laughs like an earthquake and ends in sorrow

ful gloom. On the whole, deep tenderness and affection are most conspicuous, often expressing themselves with a fine and manly pathos. Picturesque, painter-like descriptions, graphic sketches of character and society, boundless wealth of imagery, beautiful poetic forms, all combine in the rich narrative, and imprint it lastingly on the mind. There is no living writer whose style has the magnificence of Carlyle's, even when it stands condemned for passages that are uncouth, barbarous, and bloated. Truly is he the greatest of literary men, the first of writers of memoir and history. But throughout this whole story and its episodical reflections, there is no trace of the profound thinker-the true philosopher. On the contrary, such a claim for the author is refuted, by the scorn of reasoning, the obliteration of the facts of history, and the fierce destructiveness that pulls down without having anything to build up, which are manifest here as in other of his works. It is for the tidings it brings of the man Carlyle that the book has its chief value. The story of a contemporary, so precious to his heart, so responsive to his thoughts, as was Sterling, runs often into unconscious autobiography, full of genuine interest: and of noticeable men and literature in the present day there are occasional glimpses, opening for brief moments the inner circle in which the author lives, and delightful enough in their way.

In other respects there is good reason to complain of Mr. Carlyle's biography he has done his utmost for Sterling, but not with entire

truthfulness. (There appears to be a studied suppression of all that Frue. marked the religious struggles of Sterling's soul.) For instance, Mr. Coningham (a relative of Sterling's) has published twelve letters addressed to himself, as has been already said, which give the truest picture of Sterling's spiritual state at the most important period of his life. Mr. Carlyle was not ignorant of the existence of this correspondence; but he has made from it two brief extracts, upon matters wholly trivial, omitting all that is of the deepest interest, and that reveals most of the hidden man of the heart. These letters have not one characteristic, but many; in much they are painful, but are most necessary to a knowledge of the inward life of Sterling. Mr. Carlyle has designedly shut out from view this mental conflict about the truth of Christianity. And more than this, he has passed over in silence those gleams of faith which shot across the darkness of the deathscene-leaving the reader in ignorance that Sterling died not wholly a Carlylean-recording none of those features which have been preserved in the Memoir of Archdeacon Hare, and embodied in the present sketch.

What are Mr. Carlyle's own opinions of religion can be no matter of doubt. Indecisive as most of his utterances on this head have been, the Latter-day Pamphlets' cleared off some obscurity therefrom, and this new book is still more definitely expressive. The sarcastic caricature of Coleridge, whose purifying and strengthening influence on Sterling, Carlyle brought to a close; the scorn with which he speaks of the transcendental moonshine cast by some morbidly radiating Coleridge, producing divulsions and convulsions, and diseased developments;' the description of Sterling's entrance on the ministry, as re

!

sembling a bereaved young lady taking the veil;' the sneers at all piety of a Christian order; the contempt shown for Schleiermacher, Neander, Tholuck, and other theologians; the suppression of Sterling's argument with himself for the existence of a personal God; and the absence of all recognition of Christianity, either as history, or dogma, or practical morality, these all give interpretation to the disbelieving tone of the whole volume, and to its vague Pantheistic utterances. We neither mean to screech judgment' on Mr. Carlyle, nor to fling hard names, when we assert that his position is discribed truly as Atheism. It is well that he suffers the fact to come to the light: we expect that those who have hitherto been his steady adherents, will now refuse to make with him a surrender of all Christian truth.

When Mr. Carlyle denies the justice of the term 'sceptic,' as applied to Sterling, and insists that he was a victorious believer'—a man of true piety'-he but reverses the accepted meaning of terms, and uses them in a sense peculiar to himself. Such assertions are founded on the doctrine that faith is exclusively of the heart, not of the intellect, that religion is a sentiment of the soul, which may put on differing forms, or express itself in various creeds, but is independent of each alike. It is lost sight of, that sentiment is called forth by some object, either of the senses or intellect; and that religious sentiment is consequent upon the reception of an idea, and derives its character from that idea. It is absurdly implied in this theory that Truth has no paramount claim for consideration in matters of religion; and that ignorance, superstition, or folly, may alike build temples suitable enough for man's worship, honourable enough for the living God. Such a theory of piety sanctifies the grossest and most degrading idolatry, equally with the purest and most spiritual faith'; destroys all permanence of religious belief, representing that there is nothing absolute or established therein; and contains the very essence of scepticism. The sum of its practical exhortations would be-Indulge the sentiment of religion, carefully purging it from the belief of anything specifically, and you shall be a victorious believer,' of 'true piety of soul! We have a more sure word of prophecy, whereunto we do well to take heed, as unto a light that shineth in a dark place.'

The Yezidis, ar Devil-Worshippers.

TRANSLATED FROM THE GERMAN OF DR. NEANDER.*

WE meet in the East with many religious sects, which have existed from far distant ages, some entirely unaltered, others considerably modified by various changes; and it is often interesting to trace such sects to their source, if only for the information we obtain con

* Wissenschaftliche Abhandlungen von Dr. August. Neander. Berlin. 1851.

cerning the forms in which mind unfolded itself in ancient times, and the manner in which different religions were sometimes combined. Thus in the Sabæans or Mandaites of the present day, we find a sect whose origin is to be traced to the excitements of the first and second century consequent upon the preaching of John the Baptist, but whose character has been quite altered by the different religious elements it has taken up in its course.

We have chosen for examination the enigmatical sect of the Yezidis,* in the hope of ascertaining whether any positive origin can be assigned them. We shall first describe the sect as far as the various accounts we have received enable us, and then, by comparing it with other ancient sects which are in some respects similar, determine, if possible, whether it is to be traced to any one in particular, or to a combination of several. Michael Febvre first mentions them, in the latter half of the seventeenth century. He speaks of them as a powerful race, easily contented, living in black tents, leading a nomad life, and mostly herdsmen. He commends their hospitality. They are friendly to Christians, but hate Mahometans, who have been their greatest persecutors. The leading point in their religious doctrines is this, that they will never speak ill of the Devil. Neither persuasion nor force can induce them, and some have been flayed alive rather than consent. The reasons they give are:-That we cannot with a good conscience abuse any creature, for this right belongs to the Creator alone; and since we find no precept in the Scriptures to curse the Devil, it is not right to offend him as Christians and Turks do, even though we regard him as a rebel against God. They compare him to a minister who has fallen into disgrace, and whom we should wish well to, and not curse. There is still hope, they think, that the Devil will some day be reconciled to God, through the divine mercy; and then he will certainly endeavour to revenge himself for all the insults he received during his disgrace. And even if he is not reconciled, yet, if a man falls into his power after death, he will have the worst to fear from him. So that, in either case, it is best to spare him.' This is the account which the leading men give of their doctrine; the rest never utter the name of Satan, but refer to him in other terms as the angel Paon;' 'the Conscious One,' or he 'whom the ignorant curse.' We cannot expect anything definite concerning their doctrines, as they have no written religious documents. They believe in the Old and New Testaments, and the Koran, and teach that all these books fell from heaven. At their feasts, they sing to the guitar, songs in honour of Christ, of Mary, of Moses, of Zechariah, and even of Mahomet. It is remarkable, when we think of the Christian communion, that they sometimes call wine the blood of Christ. If any one, at their festivals, offers another a cup of wine, he says, 'Take this cup with the blood of Christ;' and he who receives the cup, kisses the hand of the one who brings it, all present rising at the same time, and bowing, with their arms crossed,

A tribe in Asia Minor, having their settlements in the hills between the Tigris and Euphrates.

THE YEZIDIS, OR DEVIL-WORSHIPPERS.

while he is drinking. They are divided into two classes, distinguished by their dress-the one wearing black, the other white. stand highest, and form a kind of sacerdotal caste. Febvre derives The former their name from a man named Yezid. and Christ as the same under different names. Many of them regard Yezid such miraculous tales as occur in the apocryphal gospels. Those who They relate of Christ are clothed in black shrink from killing animals, although they eat them when killed; a feeling which arises probably from a belief in the transmigration of souls. The day, on which one who has worn black clothes dies, is observed as a festival, and not a day of mourning; "he must be congratulated on his entrance to a blessed life." When they pray, they turn to the East; and at sunrise, as soon as the first rays enter their tents, they rise, fold their hands, and pray to God in the presence of the sun.'

This account is confirmed by Niebuhr, who says that there is a village entirely occupied by them between Arbil (the ancient Arbela) and Zab. The following is the account given by the Abbot Sestini, who travelled from Constantinople to Bassora in the year 1781 -' In the Kurdish Hills you come to a village, Sinjar, inhabited by Yezidis, who are called "Worshippers of the Devil." They call Satan, Cherubim. They have their Emir in Kurdistan, where they assemble once a year with their families; and, in the evening, when they have finished eating and drinking, they put out the lights." In his account of a second journey, he gives a fuller description, as received from a Dominican.

He calls them a mixture of the errors of the Manichæans, the Mahometans, and the Persians. The doctrine is spread by tradition without books, since they are forbidden to read and write. They believe in all the prophets and saints of the Christians, whose names are attached to the monasteries in the neighbourhood. Most of them profess faith in Moses, Christ, and Mahomet. God, they say, has given commands, but left the devil to execute them. They have neither fasts nor prayers, for Yazid, they say, performed enough for all his followers to the end of the world. Ten days after the August new moon, they hold an annual assembly, which lasts ten days and a night, at the grave of the Skeikh Adi, when many meet together from distant countries. thither, robberies are often committed; and small caravans are in On their way great danger if a larger body of Yezidis approaches. Many women, too, from the neighbouring villages, the unmarried excepted, come to the festival; after feasting, they extinguish the lights, and never speak again till sunrise. They hold the Christian monasteries in great veneration; and if they visit them, before they enter, they bare their feet and kiss the walls, in the belief that the patron saint of the monastery will be their protector; or if they are ill and dream of a monastery, they visit it, before they are perfectly well, and bring as an offering incense, wax, resin, or some other present to the monastery, and after kissing the walls and remaining a quarter of an hour there, return home. They recognise as the head of their religion the Skeikh who is chief of the race. He has the care of Skeikh Adi's tomb, who