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clergymen in Servia. He himself entertained the deepest respect and admiration for the clergy of the Church of England. He was well aware of their reputation for learning, and how thoroughly they deserved it. But that which more especially excited his respect and admiration was their employing that learning for the best and holiest of purposes, namely, the spreading a knowledge of the faith and circulating carefully executed translations of the Holy Scriptures. He hoped that GOD would prosper them in their pious labours, and that they would reap an abundant reward."

When such expressions of respect and good-will as these are made on both sides, we cannot but believe that a great opportunity for promoting the blessed work of reunion lies before us, and heartily wish "GOD speed" to the Eastern Church Association in their efforts for the attainment of this object.

But it is not all of our Eastern tourists, we are sorry to say, who sympathise with the Christian subjects of the Porte. Some of our countrymen take such a liberal view of theology, as to regard the religions of CHRIST and Mahomet with nearly equal favour, just as Lady Duff-Gordon, in her "Letters from the Cape," speaks with the most shocking indifference and almost approval of English emigrant girls, who have professed Islam to get "fine clothes and industrious husbands."

Mr. Kennedy, in his "Turks of Constantinople," regards the Turkish empire with a certain amount of favour, as may be seen from his speaking thus of the Turkish correspondent of the Times:

"The correspondents of English newspapers at Constantinople enjoy a high degree of consideration. I met the correspondent of the Times, a gentleman who is exceedingly well informed on all matters relating to Turkey, and very impartial in his views, and I can testify that his reports are exceedingly accurate."

But though he speaks kindly of the Turks, we do not think that his description of them will enlist much sympathy in their behalf in England. He ignores, indeed, their worst vices, and allows them, without comment of his own, to be " shocked at the drunkenness and want of personal cleanliness so prominently visible in many European cities," and "the open immorality so conspicuous in England;" but his account of their domestic customs, their law courts, their government, and their Sultan, will not we think lead any one to regard with favour the continuance of the Turkish empire on this side of the Bosphorus. He says, indeed, plainly enough:

"The Turks are fast decreasing in numbers, owing, in a great degree, to the almost incredible extent to which infanticide prevails: and although the government is now completely in the hands of the Turks, and the army is almost entirely composed of Mussulmans, the wealth of the country is being gradually transferred to the native Christians."

The attention of Mr. Tristram, in his "Winter's Ride through Palestine," was principally directed to the natural history of the country, but he casually notices several matters of ecclesiastical interest, and especially describes a Sunday service at the Christian village of El Bussah. He mentions the superior industry of the Christian and Druse over the Moslem population, their observance of the fasts, their rapid increase in numbers and wealth, and the consequent growth of a fanatical hatred for them among the Turks, though the expression of it is for the time repressed.

"The Sultan" (said a more than ordinarily intelligent Mussulman to Mr. Tristram,) "is the Sovereign Lord and possessor of all the land and property in Syria, and no one can hold a farnı but by his permission. We (Moslems) are his brethren in blood and faith, and therefore we have a just right to share it with him whenever we find it in the hands of an unbeliever."

Mr. Tristram hopes however that much good may result from "the most interesting sight in Beyrout, the female schools established and conducted by Mrs. Thompson. Here nearly 400 native females,married women, girls, and infants,—are receiving a sound, useful, and thoroughly Christian education. Nowhere has the experiment of female education in the East been tried with more thorough success, and nowhere has it been conducted on more uncompromising and undisguised Christian principles."

The description of the church and service at El Bussah is as follows:

"The next day was Sunday, and before seven o'clock I was roused by the dear and home-like sound of a church bell not far off. I seized the opportunity of witnessing the Syrian service in a country village, and soon found a boy to conduct me through courtyards and over mud bee-hives to the little church. This was a neat square building, with a little belfry over the centre, and the priest's house attached at the east end. The windows were small, unglazed, and at a considerable height from the ground. On the south side were three entrances-that at the west end for women, the centre one for the men, and the east one communicating with the priest's house. There was no ornament outside, save a little Greek cross cut in the stone over the centre door, and a fragment or two of ancient marble built in, which had been found among the ruins of the old city hard by, whence the materials had been obtained. Four plain pillars divided the interior into nave and aisles, while a slight open railing separated the western portion for the women; and a plain rood-screen, after the Greek fashion, with three open doorways, concealed the chancel, but not the altar table, from view. The service had commenced when I entered, and I had hoped to have remained unobserved in a corner; but very soon I was brought forward against my will, and placed in a little railed stand, behind the clerk, on the north side, the two village sheiks occupying the corres

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ponding places on the south side, while the priest stood, his short surplice thrown over a black cassock, in the doorway fronting the altar. These two frames were the only traces of a pew in the building; all the rest was an open space, crowded with men and boys, and partly with women also, who had overflowed from their allotted portion into the body of the church. The service was conducted partly in ancient Greek and partly in Arabic, and professed to be the Liturgy of S. Chrysostom. By the help of an old service-book, with Greek and Arabic in parallel columns, which was politely handed to me, I was enabled to follow it, and found that the matins and mass were being combined into one service. A little boy read the lessons from the step in front of the priest, with the true charity-school twang in a most unpleasant screech. But even he was musical when compared with the nasal intonation of the priest and the old parish clerk, who read the psalms for the day in a duet in Arabic. The congregation seemed listless and indifferent, and there could be no more perfect copy of a neglected English country church of sixty years ago, transported to Syria, than was afforded by the service at El Bussah. The men stood during the whole prayers uncovered, instead of dropping the shoe, as I have generally seen in the East. Sometimes a few of the boys would join in the responses, but the men appeared to pay little attention to their part. When, however, the mass commenced, the greater part of it being performed in Greek which they did not understand, all assumed an air of attention and devotion; and at the prayer of consecration, all slipped their feet from their slippers, and knelt on the pavement. The priest afterwards walked round the church with the elements, attended by a boy with incense; the people continued to kneel, but not turning towards the host. The Communion was administered, after the Eastern ritual, by a sop dipped in the wine, being dropped by the priest into the mouth of each recipient. These came forward from the congregation one by one, and the service concluded with the Trisagion. Afterwards, however, the priest gave a short address in Arabic, the purport of which I gathered to be that the collection had been very small-not enough to find candles for the church, much less bread for himself. The impression which the whole service left upon the mind was certainly rather that of an ignorant and neglected, than of a perverted and deliberately corrupt Church."

In the record of his journey in Poland, contributed by the Public Orator of the University of Cambridge, but small mention is made of religious matters, the war for independence being the engrossing topic. The devotion of the people, however, which is naturally stimulated by the trials to which they are subjected, comes prominently into notice. As Mr. Clark says, "The Church has suffered with the nation, but, unlike the nation, its unity is indestructible. The life of the Church is the pledge of the nation's resurrection. So even from the depths, that but for the Church would be depths of despair, rises the fervent Gloria in excelsis." " Mr. Tyrwhitt, the only other Oriental traveller, is altogether secular.

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CATHEDRALIA.

(Continued from p. 374.)

THE BISHOP.

By the Councils of Milevi, 402, c. 1, Braga and iv. Toledo, 638, and London, 1075, c. 1, bishops were to take precedence according to their date of consecration, except in the cases of privileged sees. The order of the patriarchates was regulated according to the civil precedence of the cities. (Baron. Ann. 1, Ao. 39, § 10.) Pope Gregory (Bede, H. E. i. c. 29) directed the foundation of two chief sees at [London, an error for] Canterbury and York, probably on the ground of still earlier usage, the respective precedency to be determined by priority of consecration, each with twelve suffragan sees. (Thomassin, i. 81.) In 634 the primacy was settled upon Canterbury by Pope Honorius, after Paulinus, in 633, had retreated from York to Rochester. Theodore (Bede, H. E. iv. c. 2) was the first archbishop to whom all England submitted. In 1092 the Archbishop of Canterbury assumed the name of Primate instead of Metropolitan. (Ang. Sac. i. 474.) His privileges were authority (1) to visit his province, (2) to celebrate where he would in England, (3) to hold jurisdiction over his peculiars in various dioceses, (4) to dedicate churches, (5) to consecrate his suffragan bishops, and (6) to administer the see of any bishop elect who was not consecrated within three months after his nomination; (7) the king and queen are his parishioners wherever they may be. (Thomassin, i. 96.) In 1299, at Chichester, Archbishop Robert of Canterbury, in his visitation, was received by the dean and canons on horseback outside the city, who having saluted him, returned instantly to the church; and there, with the bishop in pontificals, the dean, chapter, and choir, with the rest, properly habited, except priest, deacon, and subdeacon, carrying two books of the Gospels, a clerk bearing the cross, one with holy water, two with thuribles, and two with tapers, in processional habits, received him at the east gate of the cemetery, where the bishop and dean censed him. Then they offered the Gospels to him, and having received the kiss of peace, led him to the church, the procession going before with a hymn. Then they prostrated themselves before the high altar. Then the bishop said a prayer over him. Then he arose and gave the blessing, having first kissed the altar. Then he went into the chapter, and having sat down, preached on the text, "Thou art sent to visit Judæa and Jerusalem." (Esdras vii.) It was ruled in 1075 that in councils the Archbishop of York was to sit on the primate's right hand, the Bishop of London at his left side, and the Bishop of

Winchester next to York. (Ang. Sac. i. 294.) This order was confirmed by the Councils of London, 1175, 1237, and Westminster, 1176; but the Archbishop of York contended the point of precedency so late as 1325, and Bishop Foliot of London revived the question of priority for his own see.

The bishops, according to Lyndwood, form a college in the province of Canterbury (Gervase, 1382), in which the Bishop of London is dean, of Salisbury præcentor, of Winchester subdean and chancellor, of Lincoln vice-chancellor, of Worcester chaplain, and of Rochester cross-bearer, holding the crozier when not held by the archbishop. In the time of Gervase the Bishop of Winchester was præcentor; but, out of respect to S. Osmund, the Bishop of Salisbury received the office of ruling the choir at the synod (Provinc. p. 104, gl.), and the Bishop of Worcester still has for arms ten hosts, as he celebrated high mass at the opening of the session. The Bishop of Chichester was confessor to the Queen of England. (Bacon's Liber Regis.) From 1477 until the episcopate of Bishop Denison the Bishop of Salisbury held the chancellorship, now transferred to Oxford, as the Bishop of Winchester is still the prelate of the Order of the Garter. At Mayence the bishop was grand chancellor of the empire. (Moreri, vii. 377.) The Bishop of London, in the absence of the Metropolitan, is president of the synod, receives the mandate for its assembly, and communicates the summons to the other suffragans. The Bishop of Durham ranks next to Winchester, out of consideration to his former high office of Count Palatine, which by 6 and 7 William IV. c. 19, in 1836 was transferred to the Crown, like that of Ely by the same Act, c. 87. The horses, chariot, and chapel furniture of a bishop were forfeited to the clergy of the cathedral in which he was buried. At S. Asaph this custom lasted till the time of Bishop Fleetwood. In Germany several bishops were princes, as at Paderborn, or electors, as at Mayence and Cologne.

Bishoprics, being of the king's foundation, were his donatives, bestowed by the delivery of ring and staff: this privilege was yielded up by Henry I. to Anselm, and by John in Magna Charta, and the latter granted free election of prelates, saving the custody of vacant churches, which was confirmed by 25 Edward III. st. 6, s. 3, 1380, in the Statute of Provisions, and by 13 Rich. II. s. 2. The right of nomination was restored to the crown; and by stat. 25 Hen. VIII. c. 28, confirmed by 1 Eliz. c. 1, the dean and chapter are required to elect the person named in the letter missive which accompanies the congé d'elire, and none other, within twelve days, under the penalties of the Statute of Præmunire. Before the Reformation by mutual composition, in the twelfth century by an equal number of delegates, at Bath and Wells, and in the thirteenth century at Lichfield and Coventry alternately, the monks and canons elected their bishop. The dean and chapter were guardians

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