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having shot three men. One of these was known to be poor Captain Parker. Vlako was a middle-sized, athletic man, apparently forty years of age. The partisans and insurgents who had followed him and received his pay were none of them to be found now. He was

Deserted at his utmost need

By those his former bounty fed. He was brought to trial; the evidences against him were numerous, and he paid with his life the penalty of his misdeeds. When this man was taken all apprehension of the malcontents ceased. They had before been sufficiently timorous, but now, without a leader, they were wholly contemptible.

Some months after his execution, I recollect seeing at Sir. H. Ward's the firelock, marked with the three rings, which Vlako had carried, and which was by him when he was seized by the police. The different parties of military who had been detached throughout the island were soon after this recalled, and allowed to resume their duties in the head-quarters of the different islands. The inimical feeling to the British was still kept alive in the minds of the people by the free press, and the hosts of publications which were circulated in the Greek language throughout the country. The heads of the different villages, in their ballot voting, returned the members for the Ionian House of Assembly who were most adverse to the English cause, but the open demonstrations of the seditious and discontented inhabitants were completely hushed by the signal example which the government had made during the year 1849.

A CURIOUS COINCIDENCE.

All that can be said is that two people happened to hit on the same thought.

SHERIDAN's Critic.

In our number for October last, while noticing some remarks by the author of “ Colossal Vestiges" on the beauty of Obelisks as works of art; we took occasion to observe that if we had not known, from a passage in the book itself, that it had been planned, if not commenced, some twenty years since, we might have supposed it to have been written with special reference to the proposed monument to the Prince Consort; and we continued as follows:

“Even in face both of the cost and risk, we must confess that we are amongst those who regret its abandonment as the form of our national memorial. It was the Queen's first wish; and (expressed at such a moment) it must have been based upon some deep motive, connected possibly with the tastes and feelings of the Prince himself. For monumental purposes we cannot conceive anything worse than the proposed building. * This seems to be felt by the projectors themselves, from their considering it necessary to supplement' the hall by a group of statuary

* The Commissioners' Report had been recently published.

on the opposite side of the road. We have great respect for those who compose the Commission, and whose desire to do what is best it is impossible to doubt; but their suggestions are unsatisfactory in every way. The hall can never be looked at as a monument, and its cost will diminish the funds that were intended for a distinct and separate object. The nearest approach to the abandoned obelisk—though liable to some objectionswould have been a tower of Gothic architecture, * as. a shrine for the statue of the Prince, surmounted by a light and lofty spire.”

Now, singularly enough, a paragraph has been lately going the round of the newspapers (commencing with the Times), to the following effect:

“For the purpose of deciding on the monument which ought to be erected to the memory of the Prince a committee of noblemen and gentlemen was formed, on which are to be found the names of Lord Clarendon and Lord Derby. The decision of this committee was to erect on the north side of the Horticultural Gardens, and between those gardens and the Kensington-road, a splendid hall, to be devoted to meetings intended to promote the interests of art and science. On the other side of the Kensington-road the hall was to be confronted by a group of British statuary, representing the Prince with, we suppose, appropriate allegorical figures attending upon him. The plan was not well received, and has Dow been abandoned; and, instead of the two, a single monument is to be erected. It is to be what is called an Eleanor Cross, somethiug similar to the Martyrs' Memorial at Oxford, or the monument erected to Sir Walter Scott at Edinburgh. The effect of the latter monument is much injured by its unfortunate position, about to slip, as it should seem, down the side of a steep hill, and much out of keeping with the very striking and romantic scenery by which it is surrounded. Still, no one can deny to it elegance of design and much architectural beauty. The Eleanor Cross which it is proposed to erect to the memory of Prince Albert is to be a building of much greater size and of imposing height. It is said that it is intended to give it an elevation of nearly three hundred feet, so that it will be a very conspicuous feature in any distant view of the metropolis. In the lower part is to be placed, properly secured from the effects of our moist climate and smoky atmosphere, a statue of the Prince. The whole structure is to be entrusted to Mr. Gilbert Scott, so that we doubt not that full justice will be done to the utmost demands of Gothic architecture.”

And as Mr. Scott has corrected an error in the height, by writing to the editor of the Times that it is to be only one hundred and fifty feet, it may be supposed that the rest has been finally determined upon.

We do not attribute the change to our own suggestion ; but we may congratulate ourselves that something very like the structure we proposed has been adopted. It is, at any rate, what Mr. Box would call “ a curious coincidence."

* Open, of course.

EARLY AT THE DAWNING.

BY MRS. ACTON TINDAL. "With my spirit within me will I seek thee early.”—Isaiah, c. xxvi. 9. 9.

Early at the dawning,

When a misty sea
Floats o'er vale and lowland,

I have long'd for Thee :
In the hush of twilight,

As the stars decline,
I have sought and found Thee

With this heart of mine,
With its want and sorrow,

Jesu-Friend divine!
Early I would meet Thee

When this world is still,
Weary-e'en with pleasure,

Resting-e'en from ill;
When the lark springs upward

Off her dewy nest,
Pouring the sweet tumult

Thrilling in her breast,
On the fragrant silence

Of earth's waking rest.
Early at the dawning-

Praise ! for shade and light,
For repose and labour,

Fruit and blossom bright,
For the green world's fulness-

Praise ! when rosy day
Lights, among the rushes,

All the waves at play,
Wakes the choral thrushes,

Charms the night away!
Early at the dawning,

Jesu! thanks for all,
For each dreadful warning,

For each gentle call,
For the pleasant places

Where thy pilgrim past,
For what joy or sorrow

In my lot is cast-
So 'tis well for ever,

So 'tis peace at last.

THE HUGUENOTS OF GENEVA.*

It has been our province lately to remark, upon several different occasions, how widely and deeply the spirit of Reformation is spreading itself in France. Whether this is owing to the decline of Romanism, want of vitality in the Gallican Church, the progress of enlightenment, or the general latitudinarianism and indifference, seeking for something tangible upon which to rest its hopes and aspirations, it is not for us to decide ; certain it is, that if many distinguished politicians and literary men devote themselves to exposing the abuses of priestcraft, and others, like Salvador, dream of a Gallican Church, with an emperor for its spiritual head, there are also many existing representatives of the Protestant cause in France who are ready to lift their voices, modestly, as in the instance of the good old minister of Metz recording the persecutions of his Church under the purifying ægis of a Maintenon, or in a more striking form, as in the instance of the well-known historian—the learned and pious descendant of the Huguenots of old-J. H. Merle d'Aubigné. The French people must no more be judged of, as a whole, by the superficial classes -more especially by those who hurry on the pathway of strangers, and crowd its capital and public places—than must its literature by those numerous light publications, thrown off for the amusement of the hour, which have so often called down the anathemas of the more punctilious. Any one who has moved in good society in France knows that none are more austere or less frivolous. Even in Paris itself, visit certain families in the Faubourg St. Germain, frequent the salons of the more eminent literary men-the Guizots and the Villemains-or cultivate the friendship of the learned professors in the Quartier Latin, whether attached to the Sorbonne, the College de France, the Jardin des Plantes, or any of the other institutions that honour the metropolis of France, and not only will such topics as theatres, light literature, and amusements be found to be utterly ignored, but he will be looked upon as an unwelcome visitor who ventures to intrude such into conversation. Throughout France the same thing will be observed: there are everywhere, extending in many instances to the business classes, instances of which will suggest themselves at once to every travelled mind, a certain number of calm, serious, contemplative individuals, to whom the frivolity, too much associated with a whole people as a national characteristic, is as foreign as it is to a philosophic German, an independent Swiss burgher, a haughty don, or a puritanical Scotchman. This more serious and enlightened class, while often deeply impressed with the vanities of the Gallican Church, hurt at the immoralities and family intrusion of the priest, and regarding Papal infallibility as a dogma unfitted for the day, do not fall away to indifference or apostasy, like the more thoughtless ; they commune within themselves, often more than with one another; they seek for information in an earnest and a pious spirit, and their minds are everywhere open to a Reform, which would satisfy their conscientious scruples that there was

* Histoire de la Réformation en Europe au Temps de Calvin. Par J. H, Merle d'Aubigné. Tomes I. et II. Génève et France.

May-VOL. CXXVIII. NO. DIX.

in it neither the leaven of priestcraft on the one hand, nor the cold austerity of Puritanism on the other.

When," says D'Aubigné, “in some countries in France, for example—the Protestant idea declined, the human spirit likewise lost its energy, dissolution invaded society once more, and that nation, so richly endowed, after having caught a glimpse of a magnificent aurora, fell back into the dark night of the traditional power of Rome, and of the despotism of the Valois and of the Bourbons. Liberty has never been solidly established except amongst people with whom the Word of God reigned.”

It is to such a class that the well-known and brilliant works of Merle d'Aubigné address themselves. Some five volumes, of from six hundred to seven hundred pages each, have already appeared upon the History of the Reformation in the Sixteenth Century, devoted more particularly to the great epoch of Luther, and we have now before us two more goodly volumes of the same history, being an instalment towards the history of Calvin and his epoch.

It is true that the author remarks that this latter epoch, which comprises the Reform of Geneva, opening, as it does, with the fall of a bishopprince, or almost a bishop-king the downfal of an ecclesiastical stategives rise to some comparisons with actual times; but, he says, they were not of his seeking. “The great question which occupies Europe at the present moment, was also that which occupied Geneva at the time that we describe. But that portion of our history was written anterior to these latter stirring years, during which the deeply important and complicated question of the maintenance or the fall of the temporal power of the popes has come, and continues incessantly to obtrude itself upon kings and people alike.”

There are another class of persons on the Continent-- philosophers, as they mostly esteem themselves--who look upon Christ simply as the apostle of political liberty. The history of the times of Calvin, of his predecessors and followers, is, D'Aubigné remarks, precisely the history of an epoch which addresses itself directly to this class—to teach them, as it does, that in order to possess liberty without, we must, first of all, possess liberty within. In order to arrive at the enjoyment of real liberty, men must, first of all, learn what freedom is in the heart. To effect this he must seek succour from one more powerful than himself from the Son of God. The work of renovation accomplished by Calvin was, above all things, a renewal of the inward being, ere it began to exercise a great influence upon people. Luther converted princes into heroes of the faith, and most admirable were their triumphs at Augsburg and elsewhere; but the reform of Calvin addressed itself to the people, and created martyrs in its bosom, before it gave birth to spiritual con, querors of the world. Guy de Brés in the Low Countries, John Knox in Scotland, Servet in France, issued forth from Geneva, as did hosts of reformers in still more recent times, extending in England from the period of Elizabeth to that of William of Orange.

The spirit of the Reformation in Geneva lay, as elsewhere, in salvation by faith in Christ, who died to save us, and the renewing of the beart by the word and spirit of God. But there were also everywhere secondary elements, and that which particularly characterised Geneva (and which is, therefore, propounded as more particularly deserving of the attention of

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