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slave; or, should his bride be very indulgent and complaisant, he may unite himself to the daughter of a friend, a neighbour, or a lady of his own tribe. This liberty may, however, prove a chastening-rod in the hand of his haughty mistress ; for, should the new intruder possess any qualities by which affection is attracted, and love and attachment acquired, jealousy and resentment will fill the heart of the defeated rival, and vent itself in vollies of abuse, and sometimes in more sentient demonstrations, on the submissive and patient husband. Some Mahommedans of note and influence assured me that, whenever they bought a present for their women, they could not venture to present the gift to one in particular, for fear such an unintentional preference might kindle the fire of envy, and fill the house with rancorous strife and implacable malignity; their usual mode was to throw the purchased articles on the carpet, and let each help herself. Others are frequently compelled to engage separate houses for their respective wives, for fear the malevolence of the contending rivals should terminate in a tragical catastrophe. The unhappy offspring who are reared in these hothouses of malice and lewdness, scandal and pollution, are from their infancy inured to all the impure, loathsome, and abandoned practices of their immoral parents. If the espousers and apologisers of Islamism had only a faint glimpse of its destructive and immoral tendency, I am certain that they would check their pens, and convert their unmerited panegyrics into severe satire and violent invectives.-Dawnings of Light in the East.

THE BISHOP OF NATAL'S EASY AND ACCOMMODATING

CODE OF MORALS.

The Bishop here has taken the liberty of expressing himself somewhat freely. Let us hear him :

I must confess, that I feel very strongly on this point, that the usual practice of enforcing the separation of wives from their husbands, upon their conversion to Christianity, is quite unwarrantable, and opposed to the plan of teaching of our Lord. It is putting new wines into old bottles, and

placing a stumbling block, which He has not set, directly in the way of their receiving the Gospel. Suppose a Kafirman, advanced in years, with three or four wives, as is common among theni,—who have been legally married to him according to the practice of their land, (and the Kafir laws are very strict on this point, and Kafir wives perfectly chaste and virtuous,) have lived with him for thirty years or more, have borne him children, and served him faithfully and affectionately, (as, undoubtedly, many of these poor creatures do,)—what right have we to require this man to cast off his wives, and cause them, in the eyes of all their people, to commit adultery, because he becomes a Christian? What is to become of their children ? Who is to have the care of them ? And what is the use of Abraham, Israel and David, with their many wives ? I | hitherto sought in vain for any decisive church authority on the subject. Meanwhile, it is a matter of instant urgency in our Missions, and must be decided without delay in one way or other.

I may add that I returned to England in the Indiana, with an excellent old Baptist Missionary from Burmah, Dr. Mason ; and I was rather surprised to learn from him, that the whole body of American Missionaries in Burmah, after some difference in opinion, in which he himself sided decidedly with the advocates of the separation system, have, in the early part of the year 1853, at a Convocation, where two delegates attended from America, and where this point was specially debated, come to an unanimous decision to admit in future polygamists of old standing to communion—but not to offices in the church. I must say, this appears to me the only right and reasonable course.

In the next generation, but not in this, we may expect to get rid of this evil; for, of course, no convert would be allowed to become a polygamist after

or increase the number of his wives.

baptism,

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Trust no Future, howe'er pleasant !

Let the dead Past bury its dead !
Act-act in the living Present !

Heart within, and God o'erhead !
Lives of great men all remind us

We can make our lives sublime,
And, departing, leave behind us

Footprints on the sands of time,-
Footprints, that perhaps another,

Sailing o'er life's solemn main,
A forlorn and shipwrecked brother,

Seeing, shall take heart again.
Let us, then, be up and doing,

With a heart for any fate;
Still achieving, still pursuing,

Learn to labour, and to wait."
London, July 7th, 1855.

LONGFELLOW.

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"As patience is the greatest of friends to the unfortunate, so is Time the greatest of friends to the lovers of landscape. It resolves the noblest works of art into the most affecting ornaments of created things. The fall of empires, with which the death of great characters is so immediately associated, possesses a prescriptive title, as it were, to all our sympathy, forming at once a magnificent,

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yet melancholy spectacle, and awakening in the mind all the grandeur of solitude. Who would not be delighted to make a pilgrimage to the East to see the columns of Persepolis, and the still more magnificent ruins of Palmyra ? Where awe springs, as it were personified, from the fragments, and proclaims instructive lessons from the vicissitudes of fortune. Palmyra, once a paradise in the centre of inhospitable deserts, the pride of Solomon, the capital of Zenobia, and the wonder and admiration of all the East, now lies “majestic, though in ruins !” 'Its glory withered, time has cast over it a sacred grandeur, softened into grace. History by its silence, mourns its melancholy destiny, while “immense masses and stupendous columns denote the spot, where once the splendid city of the desert reared her proud and matchless towers." The astonishment that takes hold of the mind at the strange position of this magnificent city, at one time the capital of the East, on the edge of the Great Desert, and surrounded for several days' journey, on all sides by naked solitary wilds, is removed by marking well the peculiarity of its geographical position. The great caravans coming to Europe laden with the rich merchandise of India, would naturally come along the Persian gulf, through the south of Persia, to the Euphrates, the direct line; their object then would be to strike across the great Syrian Desert as early as possible, to reach the large markets and ports of Syria. With more than 600 miles of desert without water, between the mouth of the Euphrates and Syria, they would naturally be obliged to keep along the banks of that river, until the extent of desert country became diminished. They would then find the copious springs of Tadmor the nearest and most convenient to make for. These springs would then become very important, and would naturally attract the attention of a wise prince like Solomon, who would “fence them with strong walls.” Here the caravans would rest and take in water ; here would congregate the merchants from adjacent countries and from Europe ; and from hence the great caravan would be divided into numerous branches, to the north,

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