tently employ English authority to administer the unjust and partial laws of Venice, and no others are yet established. Every mode of conciliation is adopted; and the national and religious prejudices of the islanders are as much consulted as is consistent with good government. It was amusing enough to see the seriousness with which our soldiers joined and carried candles in the church processions.' (P. 181.)

The indifference of the Zantiotes with respect to assassination, may be understood from an anecdote recorded in p. 208. An old man, who had fled ten years before, in consequence of having committed two horrible murders, returned to secure some property, and quarrelling with his wife, beat her severely. She complained to the Capo di Governo, and General Campbell by this circumstance, discovered who he was, and instantly ordered him to be hanged.

"When the order was communicated to him he exclaimed, What! would you hang me now in my old age?' and several nobles of Zante remonstrated against the iniquity of punishing a crime so long after its commission; but as they could not bring the General to acquiesce in such an absurdity, the man was hanged. A Turk, then in Zante, at whose village in the Morea this wretch had been long living, came to beg his reprieve, but was told to his great astonishment, that the Sultan himself could not avert the execution of justice in Zante.'

Mr. Turner notices many abuses by which the nobles in Zante and throughout the Ionian islands, oppressed the lower orders, whom General Campbell effectually protected against them— in consequence of which, the nobles have sent complaints to England of the severity practised by the British authorities, whilst the poorer classes invariably express the happiness and security they enjoy under our protection. (P. 211.) The reader will be glad to learn, that through the unwearied exertions of General Campbell, who employed Mr. Turner in the affair, three of the four assassins, who murdered the poor boys above mentioned, were discovered at Corinth, and after a desperate resistance, one was killed, and another wounded, who with the third, and the head of the dead murderer, was sent to Zante; and the execution of these villains is said to have put an end to the practice of assassination in this island; the fourth suffered death at Gastouni for a murder committed there. We cannot here trace our author in his antiquarian researches at Delphi, where he copied some inscriptions, nor at Thebes, of which he gives a view neatly etched, nor at Argos, which he thinks still entitled to the epithet bestowed on it by Homer, on account of the beauty of its women, xaλλyúvaxa; nor at Mycenae, where he again bears witness to Sir William Gell's accuracy of delineation. But we shall rest with him a moment at Athens, which he entered

'by the gate of a miserable wall that surrounds it, and rode imme

diately through streets of wretched houses, to the house of Signor Logotheti, whose son is English consul; almost every Greek as we passed saluting me with Καλῶς ὀρίζετε (welcome) Εφένδι (equivalent to Sir in Turkish.) My friend T. and the consul's father gave me a cordial welcome, and came immediately to shake hands with me. Lodgings were soon found for me at the house of a Signor Vitali, where I am very comfortable, and have a fine view of the temple of Theseus, which I saw to my right as I entered the town. I went immediately with T. to visit the three Graces of Athens, the Consolinas, (so called from their father's having been English vice-consul here) Mariana, Catharina, and Theresa. The two eldest are fine girls; but the youngest is very pretty. She is the Zón μoû σâs ayan@ of Lord Byron. It is considered a sort of duty for English travellers to fall in love with one of the sisters. The eldest speaks a little Italian, and understands something of English. They are excessively poor, and are strong instances of the discordance that is too frequently found between Nature and Fortune. They maintain themselves by working in embroidery. I then walked with T. round the ruins; first to the Temple of Theseus, which is within the walls; then (conceive my delight) I stood on the Payx where Demosthenes spoke his orations to the Athenians; to the Areopagus, to Mount Museum, from which I saw Salamis, and the mountain where, it is said, Xerxes sat to view the battle; to the Odeum, and to the columns of Adrian's Pantheon, or of the temple of Jupiter Olympius, (for opinions are divided as to which of these edifices they belonged,) and re-entered the city by Adrian's arch, which now forms a gate of the city. Wherever I moved was some monument of antiquity, even over the doors of the Greeks were basso rehevos. These ruins have all been so amply and ably described, that it would be presumptuous in me to enlarge on them. I entered Athens exactly at noon, and I shall ever look on the 15th of May as a holiday. I dined with T., passed the evening with the Consolinas, and at midnight lay down, and being very tired, slept soundly. But it is a shame to speak of one's self at Athens.' (P. 323.)

In another number of this journal we propose to conclude our account of Mr. Turner's interesting work. The first volume, which we have here abruptly closed, contains a neat and excellent map of Greece and the Archipelago, by Walker-a colored frontispiece representing the mode of travelling in Turkey, very accurately designed-a beautiful view of Zante, also colored, and other plates.

An Analysis of the Egyptian Mythology, to which is added, A Critical Examination of the remains of · Egyptian Chronology. By J. C. PRICHARD, M. D.

THE general scope and design of this work are analogous to those of the Pantheon Ægyptiorum of the learned Jablonski;

to whom the author acknowledges himself to be under conside rable obligations.

He differs from that writer with respect to the reliance placed by him on Coptic Etymologies, and dissents from the numerous conclusions, which Jablonski has derived chiefly from that source. The author of the present work places his confidence almost exclusively on the testimony of ancient Authors, and has therefore been careful to assemble in the examination of each topic, all the important information that can be derived from antiquity respecting it. Many subjects are also farther elucidated by a comparison of parallel passages in the Hindoo, and other systems of mythology, but all these portions are inserted in notes or supplements to the several chapters, in order to prevent the introduction into the body of the work of materials, the intimate relation of which to the Egyptian mythology, may be thought to rest upon hypothetical or questionable grounds. In his method of explaining the Egyptian Mythi he has adopted in a great measure the principles of that school of critics, of which Heyne may be considered as the head, and to which his writings have contributed to give an extensive prevalence upon the Continent. These writers agree with the ancient stories in regarding the fictions of ancient mythology in general, as founded chiefly on physical theories or speculative attempts to explain the origin of things, and the phenomena of the visible Universe. Dogmas of this description, mixed with moral allegories, were clothed during the infancy of science and philosophy in a mystical garb, and adorned with poetical imagery. The powers of Nature were described under prosopopoeias, and these gave origin to the personages of mythology, whose fabulous adventures have, in many instances, been successfully resolved by Heyne and his followers into representations of some remarkable fact or theory relating to physics or astronomy. The author of the present work supposes the most striking and conspicuous part of the Egyptian mythology to have been of this description, and therefore allied in its nature to the fables of the Greeks and Romans; but he considers all this portion to have been an addition or superstructure raised on the basis of a more recondite system of principles, derived from a corruption of patriarchal or primitive revelation. This general idea of the composition of the Egyptian mythology has furnished the author with the division of his two first books. In the former he treats of the popular religion of the Egyptians; comprehending their theogony, and the fabulous history of their gods. In book the 2d he inquires into their philosophical

doctrine-cosmogony-their notions respecting the soul and the future state, and the moral government of the world. In a third book the religion of Egypt is compared with that of the Hindoos, and other oriental nations, and an attempt is made to trace its history through succeeding æraa of degradation and corruption, corresponding to those successive changes which the religion of the Brahmins has been shown to have undergone, by the researches of Messrs. Schlegel, Colebrooke, and other eastern scholars. The 4th book surveys the exoteric or popular religion of the Egyptians, describes the worship of animals, the pomps and processions in honor of the divinities, the sacrifices and rites in the temples, all those parts of religion which may be supposed to have been most influential on the characters of the people. The work concludes with a long chapter containing a comparison of the Egyptian rites, and the ordinances of Moses.

Having thus given a general summary of the principal divisions of this work, we proceed to survey the materials which are employed in filling up its different parts.

After a copious introduction on the sources of information respecting the Egyptian literature and philosophy, we come to the first chapter of the first book, 'on the nature of the Egyptian gods in general.' After an appeal to a variety of ancient authorities, among which those of Chæremon and Jamblicus are chiefly distinguished, we are conducted to the conclusion, at the end of the 4th section, that the worship of the Egyptians was directed towards physical objects, or the departments and powers of Nature. The Egyptians, as Jamblicus asserts in the passage above quoted, considered every part of the visible universe as endowed with an inherent life, energy, and intelligence; they worshipped the intelligent and active cause of the phenomena of Nature, as it is displayed in its most striking and powerful agencies, but as we shall bereafter find reason to conclude, without accurately discriminating the cause from the effect; or they believed as men seem naturally prone to imagine, that the elements were themselves animated. Such,' says Eusebius, 'was the doctrine of the Egyptians, from whom Orpheus deriving his theology, represented the universe as a god, formed or composed of a number of subordinate divinities, as integrant parts of himself; for we have already shown,' he adds, 'that the Egyptians reckoned the departments of the world itself as gods.' The operations of the elements, described in a mystical and poetical style, were perhaps mistaken by the vulgar, for the adventures of gods or demons; but the original sense of these theogonical fables

would appear to have been merely physical, or founded on that species of paganism, which Eusebius declares to be the most ancient, namely, the worship of Nature. Barbarous nations have ever regarded storms, winds, and the moving bodies in the heavens, as animated and guided by genii; and the same superstition, decorated, and reduced to a system of mystical representations, appears to have been the popular religion of the most cultivated nations of antiquity.'

In the remaining section of this chapter the same general notion respecting the Egyptian superstition is illustrated by reference to the remains of the sacred. poems of the Greeks, the Orphic fragments, and other materials known to have been derived from the Egyptian sources.

In the 2d chapter the author proceeds to a particular examination of the worship of the Egyptian triad. Osiris is shown to be the genial, or productive power in Nature; Typhon is the destroyer, and Aroueris, or the elder Horus, the renovator. The male divinities represent the active elements; the goddesses Isis and Nephthys, consorts of Osiris and Typhon, typify the passive or sublunary departments of the world, or the physi cal attributes ascribed to them. Osiris and Isis, under a particular relation which is analysed, become the sun and moon, and the legend of their adventures is thought by the author, as it was by Plutarch, Macrobius, Jablonski, and Dupuis, to refer to the progress of the sun and moon along their courses. The Isiac and Osiriac festivals are considered in their relation to the seasons, to the phenomena of which the voice of all antiquity, with one exception, refers them. That exception is found in a passage of Geminus of Rhodes, who censures Eudoxus and the Greeks in general, for supposing that the feast of Isis corresponded exactly with the winter solstice, and intimates that this solemnity altered its place in the seasons, with the changes of the vague year. But a great mass of evidence favors the opinion that Eudoxus was correct, and gives reason to believe Geminus was imperfect in his information. These authorities are cited at full in the work before us. The subject has also been considered by Messrs. Humboldt and Jornard.

The vivifying principle in Nature seems not to be exclusively in the sun. Accordingly all other genial elements are forms of, or emanations from Osiris. Such was the fertilising Nile, whose consort was Isis, the fecundated soil of Egypt. Nephthys was the abode of death, the parched desert, where Typhon or the burning Simvom raged. When these arid tracts were overflowed and fertilised by an unusual inundation,