but that he knew to give very judicious as well as intelligent and striking replies to the many questions which were presented to him.

"His Makhram continued to come down daily with questions such as these: The mode of travelling in Persia, Turkey, and England? To this I replied, giving an ordinary explanation; but his Majesty could not understand why we had no camels in England,

and I had to write an immense time before he comprehended our rail-road travelling.

"Whether the Queen has a husband? I answered this in the affirmative, but told him that the government was in the hands of the Queen. He then exclaimed, What kind of husband is he that is under the government of his wife?' Why a woman is Queen, and not the husband? I pointed out that the succession ran in the eldest branch, male or

female, and illustrated the position by

James of Scotland.

"The Ameer wished another day to have the names of the four grand Viziers, and twelve little Viziers of England, and the forty-two Elders. I gave to his Majesty a list of the names of the present Ministry, when the Makhram returned in a fury, and said that his Majesty had found me out to be a liar; for the four grand Viziers, according to Colonel Stoddart's account, were, Laard Maleburne, Laard Jaane Rawsall, Laard Malegraave, Seere Jaane Habehasse. I was brought in to the king, and then had to give a complete idea of the Constitution of England. Though his Majesty could not understand it fully, I yet

convinced him that my list might be true also, especially as I was able to tell him the names of the Whig administration

"At the same time his Majesty asked

me whether witches were to be found in England? To which I replied, that witchcraft was prohibited to the Christians, and, according to the old law of England, was punished with death; that this arose from the fact that witchcraft

required, to complete its rites, shedding of blood, and other unlawful acts; and consequently for that, independent of any other question of its effects, was punished with death, under Jewish and Christian ordinances. That witchcraft does not now exist, and that scarcely any one in England believes in the existence of it at all. I was the more anxious to say this, lest from the circumstance of their entertaining the notion of my being a wizard, I might suffer those very serious consequences that my predecessors in the black art had from time to time experienced. It will further

be seen, in the progress of this Narrative, that it was reported that Abdul Samut Khan and I practised witchcraft at our meetings; when, in truth, that mighty alchymist was only bent on transmuting me into as much solid gold as possible by the dint of his philosopher's stone, cruelty, incarceration,

and threats of death.

"On another occasion I was asked, How many ambassadors her Majesty I had, and how they were treated?

gave a list of ambassadors, and stated that they were not guarded and watched, as was the practice at Bokhara, but enjoyed full liberty and high distinctions and privileges.

"The king then asked, Whether they would kill his ambassador at London? I replied, if any Englishman did so, he would immediately be put to death, by the laws of the land; and to illustrate it, I told him of the good reception of Dost Muhammed Khan in India.

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coins? was then demanded. I explained Why do the English people like old that their value in the eyes of Englishmen arose from the circumstance, that backbone on which the frame of history coins were looked upon as the very is supported. That without them we could not ascertain the duration of the world, dynasties of kings, and national events. That they were the great guides of the historian in determining his eras, and formed a metallic history of the earth; and that statues and ancient monuments were used as similar auxiliaries."

The king of Bokhara has a more toilsome office than Sir James Graham in the letter-examination department.

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Every letter sent from Bokhara, and every letter arriving for their merchants and dignitaries, and every private note which the wife writes to her husband, or the husband to the wife, must first be opened and perused by the king of Bokhara; so that actually it is a letters to Bokhara." matter of the utmost difficulty to forward

The following is a specimen of the jealous political and police regulations of Bokhara.

"Another act of tyranny committed by the Ameer is, that boys are employed as news-writers, whose duty it is to report to him every word which other boys talk in the street,-even brother to brother at home; and servants in families are also obliged to write down for the king any conversation they hear between husband and wife, even in bed;

Such

and the people set over me were ordered to report to him what I might happen to speak in a dream. written reports are called Areeza, i. e. petitions to the king. But whilst his Majesty has established such a complete system of espionage, a similar one is established over him, though in secret, by several of the great officers of the State."

Of England we read:

"It may be asked, 'Does the Ameer fear England?' I say exceedingly so much so that when I arrived there, for three days he was sitting with his head leaning upon his hands, in deep thought; and he observed to the Grand Cazi, 'How extraordinary! I have two hundred thousand Persian slaves here, nobody cares for them; and on account of two Englishmen a person comes from England, and single-handed demands their release.'

The expectation that the whole of the East will eventually succumb to England, seems to have pervaded central Asia. An allusion to it occurs,-somewhat remarkably, considering what has lately happened-in connexion with the mention of a disaster which had befallen the Sikhs.

"Muhammedans from Cashmeer call

ed on me, and gave me some information respecting the great disasters which the Sikhs had experienced on their march to Lassa, the capture of Thibet, and the residence of the Grand Lama. Several thousand of the Sikh army had been frozen to death, and many soldiers had been found frozen in the very attitude of defence; so that actually the Chinese, when approaching them, doubted whether they were alive or dead, and dared not disturb them. They also told me that the people of Thibet have a prophecy, that the whole country will fall under the English sway."

Dr. Wolff is a zealous admirer of Sir Charles Napier; a letter from whom, with the Doctor's comment upon it, we subjoin.

"Sinde, 5th Sept. 1844. "MY DEAR WOLFF,-I have received your letter and that to your wife, which I have sent to her. I am sure that the King of Bokhara will send you to the Queen of England, to satisfy her that his Majesty had just reason to slay Conolly and Stoddart. I am glad to hear that his Majesty treats you well.

But he should send you to England; this would increase his renown over all the earth. I have a large army here, and if I was ordered by the Queen, I would go to Cabul and take it for England. Give all my best compliments to the King of Bokhara, whose fame is all over the world.-Your Friend,

"C. J. NAPIER, Governor of Sinde

"I can scarce say whether the kindness or sonsummate prudence of this letter most excited my respect for this distinguished hero. The letter had ap pended to it the Persian translation, and I could have much wished it had reached me at Bokhara. I am sure that it might have been sent with perfect safety; and even in my imprisonment my heart would have indeed leapt within me with joy, to think on the warrior chief of

Sinde's kindness and anxious solicitude for my welfare. These points would also not have been lost on the Ameer. A friend so nigh, a hero whose fame was like a trumpet-blast reaching far and wide, volunteering to come to Cabul with his legions, and speaking of that achievement as a small affair, and it would have been such with him, would not have been lost on the Usbeck The whole tone of the letter is well calculated to attain its end,

sovereign.

and the hint about Cabul might, without much difficulty, be applied by the Ameer to Bokhara."

With pain we transcribe the following passage, whether the statement be true or false. We would hope that such things are the exception, and the good conduct of our officers at Candahar the rule.

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Affghauns from Cabul at Bokhara, and also after my departure from Bokhara through the desert to Meshed, ascribed the disaster of the British army, and the indignation of the people of Affghaun against the army, to the conduct of several British officers, whose names I forbear mentioning, and who shocked the feelings of the natives by their introducing into the country the 'vices of Europeans,' and by the liberties they took with Affghaun women. We see from this, that the exertions of judicious missionaries, who speak with the Muhammedans about the name of Jesus, may not shock the Orientals, but the immoralities of Europeans assuredly will. The general idea around Cabul is, that most of the British officers did not believe in a God. At Candahar it is quite different; the names of Major Rawlinson, of Nott, of Lugin, of Todd, are mentioned with respect."

Yet he kept up his spirits, reposing upon the all-wise and merciful providence of God; and he had his feelings sufficiently at command to pass jests upon his jailors and tormentors. For example:

"My readers will be surprised to perceive, that though a prisoner, and not

Dr. Wolff considered his life in danger during his detention in Bokhara; and not very safe during the proximate stages of his journey thither and of his return; nor do we think, weighing the lawless character of those in whose power he was placed, and the fate of Conolly, Stoddart, and others, that this was an unreasonable suspicion. He says, under date of June 1844, writing from Bokhara to Captain Grover, the friend to whose purse and efforts he and the public are chiefly indebted for his being enabled to carry out this philanthropic and noble Christian enterprise :

"I have now been already two months in this place, and though five or six times the king has promised to send me instantly to England, with one of his own ambassadors, I am in the greatest danger. I cannot stir out of the house without a guard of three men.

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me.

Dil Assa Khan, the fellow sent with me by the Assaff-ood-Dowla, has shamefully robbed, deceived, and outraged The Persian ambassador, Abbas Kouli Khan, is kind to me, but I think he will not have it in his power to rescue me. The Nayeb, Abdul Samut Khan, has extorted from me a writing to pay him five thousand tomauns to effect my liberation. I suspect that he was the cause of Stoddart and Conolly's death, in spite of his continued protestations of friendship.

I love

"Pray console my dear wife and child as much as you can. them dearly. The Ameer is now at Samarcand, and I am here awaiting the most fatal orders from the king daily to reach me. It is true that poor Stoddart openly professed Christianity after he had made a forced profession of Muhammedanism. Do for me what you can, as far as the honour of England is not compromised. All the inhabitants wish that either Russia or England should

take the country.—Yours affectionately,

""JOSEPH WOLFF.

"P. S.-Do not believe any reports of my speedy departure, for I am in great danger.'

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Forty or fifty days (for I lost all certainty of date) after the king's depar

ture, the king and Abdul Samut Khan returned to Bokhara. Abbas Kouli Khan, Dil Assa Khan, and myself, went to meet the king near the palace; he looked away from me. The crowd observed, 'It will not go well with that Englishman.'

CHRIST. OBSERV. No. 102.

allowed to stir out of the house unwatched, that I could amuse myself by entertaining those very people who be them different anecdotes; but I did so. trayed me and imprisoned me, by telling They certainly thought me the strangest of captives. They were one evening all seated around me, Dil Assa Khan, Ismael Khan, Kouli, Kaher Kouli,

Ameer Sarog, and others of the Mervee.

Each of these fellows was well calculated to be a torch-leader in the race of rascality.

"I told them the following story. There was a They were all silent. derveesh in Arabia, renowned in the whole of Arabistaun as a witty man. When that derveesh passed the house of a great Mufti, he wrote in Arabic three times upon the wall the word Donkey; and to each of these three donkeys he wrote a meaning. He said, the first donkey is he who has a watch and asks what o'clock it is; and the second donkey is he who has a horse and walks on foot.' Here I paused, and said nothing, when the whole body of my hearers exclaimed, Who is the third?' and I said, 'Every one of you.'

Youssuf Wolff,

"This anecdote reached the ears of the Daster Khanjee, who wrote to the king, then on the expedition to Khokand, the following words: the Englishman, your Majesty's slave, is now very cheerful, and gets fat from your Majesty's bounty; and he has taken in the whole party who visited him with the following anecdote."

Amidst all his vicissitudes his wife and child were ever present in his affectionate feelings; and the recollection of them, and the apprehension of never seeing them again on this side of eternity, pierced him with poignant anguish. The following brief letter from Bokhara, when he was expecting to be put to death, is a touching document. The exhortation to them never to lose their

most

love, obedience, and faith in Christ; and to pray for him that he might be faithful to Him unto 3 C

ledged best qualified to discharge it with honour to themselves and benefit to the world.

The appointment of Dr. M'Caul, by his Grace of Canterbury, was felicitous; for the subject of Prophecy has been so extensively discussed, and placed in so many lights, that it was difficult to find any divine whose previous studies would enable him to present much that was new and important. But Dr. M'Caul, by his deep researches into Hebrew literature, both in its sacred streams and in its Rabbinical rivulets-not to add quagmires was qualified to bring to the investigation topics of inquiry, and stores of information, not familiar to ordinary theological students. His connexion also with the efforts made, under the divine blessing, for the conversion of the Jews; and the zealous interest which he has for many years evinced in all that relates to the history, the present condition, and the future destination of that wonderful people, would lead him to trains of thought which have not been duly carried out by the majority of biblical critics. We say this with no jealousy, as respects either Jew or Gentile; for our Lord and Saviour is equally "a light to lighten the Gentiles, and the glory of his people Israel;" and we have as little sympathy with those who are for building up a wall of partition between Jew and Gentile, when they become one by faith in Christ Jesus, as the Apostle Paul had when he declared in his second chapter to the Ephesians, that Christ, who is our peace, hath made both one, "that he might reconcile both unto God in one body on the cross, having slain the enmity thereby." We would see the fair scope of divine truth fully carried out. The Jewish converts in the Apostolic times were loth to admit that the wall of exclusionism was wholly removed; and they were niggardly in their application of those prophecies

which unquestionably applied to the Gentiles. In after ages the Gentile Christian retorted, by depriving the Jew of much of his portion of unfulfilled prophecy. In our own age the claims of the Jew are more justly appreciated; but men are ever prone to go to extremes; and some are doing so in giving to the Jew more than his share of the blessings which are in store for Christ's universal Church; and it has been asserted that in the Millennial reign of Christ upon earth, Gentile Christians will be but as hewers of wood and drawers of water to their Israelitish brethren-or rather masters. This is absurdly extravagant; but as the Jews have been defrauded by many Christian commentators, we are desirous of seeing them restored to their rights; and we are glad that the subject of prophecy, as a Warburtonian thesis, should have fallen into the hands of a divine whose attachment to the descendants of Abraham, and whose profound investigation of all that relates to them, offer a strong presumption that he will take care that Jews, and what is called "the Jewish cause," will not suffer by his handling.

The six Lectures in our hands comprise but a portion of the author's plan; his many and important engagements having prevented his publishing the whole course at once, and also adding various matters which he considers requisite for completing his design. The six Lectures comprise the following topics.

Lecture I. Statement of the Argument, and Answer to the Objection, that the Sentence of the Sanhedrin is fatal to the claims of Jesus of Nazareth.-Lecture II. Answer to the Objection that, Incarnation of Deity being impossible, the doctrine of Christianity is necessarily false.-Lecture III. Fulfilment of the Predictions that a Jew should become the object of