and was preparing them for a long journey by land. Badhramoot was much agitated and surprised at this. To whom do you intend sending this treasure? he asked. To Chosroe Nushirvan, the lord of the crown and palace, replied the Emperor; for he is the King of Persia and Deelem, and the ruler of nations. O monarch, this King, is he not of the religion of Jesus, the son of Mary? the chief asked. He is the great King, he replied, and he worships fire; and he has armies and allies, whose numbers are incalculable, and on t is account I send him tribute, and keep him away from my own country.

"At these words the light became darkness in Badhramoot's eyes. By your existence, O King, said he, I cannot allow any one to adore aught but the Messiah, in this world. We must wage a sacred war, and have a crusade against the inhabitants of that land and those cities. How can you submit to this disgrace and indignity, and humble yourself to a worshipper of fire; you who are the Emperor of the religion of the Cross, and the Priest's gown? I swear by him who withdrew a dead body from the earth, and breathed into clay, and there came forth birds and beasts, I will not permit you to send these goods and presents, unless I go also against those people, and fight them with the sword's edge. I will engage the armies of Chosroe, and exert my strength against them; if I am slain, then you may stand to your covenant."

Badhramoot accordingly arrives at Modayin, with the presents, and offers forthwith to deliver them into the hands of Chosroe, provided that prince can produce a Knight superior to himself, in the warlike exercises of his profession. If no such person can be found, he will retain the presents, and return with them to Antioch.- -His proposal is immediately accepted by Nushirvan, and a space being marked out for the combat, day after day, for many successive days, the Greek Knight engages and baffles all the chosen warriors of Persia. The Great King is sadly dispirited by the fate of his chivalry, and is about to dismiss the Greek in despair, when his vizier advises him to write to King Monzar; for, said he," in such emergencies, the horsemen of Hijaz are most renowned, but our horsemen, O king of the world, are only famed for magnificent entertainments." The hostilities still subsisting between Monzar and his Sovereign, render Chosroe very unwilling to adopt this proposal; but the continued misfortunes of some days more, subdue his spirit, and he at last allows the visier to write to Monzar. "Come hither," said he, "without de

lay, and let there be no answer, but the putting your foot in the stirrup."

The Arabian King is very glad to have his quarrel accommodated in such a flattering manner, and he immediately obeys the mandate, taking with him all his chosen warriors, and Antar," the horseman of the age," by his side. The Greek Knight had fought one entire day with Bahram, the last and noblest of all the warriors of Nushiwan, and although he has not slain or wounded him, yet when evening separated them, the advantage was still visibly on the side of the stranger. The King commands Antar to be the combatant of the succeeding day, an arrangement with which the Greek and the Arabian are alike delighted.

"Then Antar rushed down upon the Grecian like a cloud, and the Greek met like two lions; they maddened at each other him like a blazing fire. They engaged like two camels, and they dashed against each other like two mountains, so that they frightened every eye with their deeds. A dust rose over them that hid them from the sight for two hours. The Greek perceived in Antar something beyond his capacity, and a sea where there was no rest; he was terrified and agitated, and exclaimed-by the Messiah and his disciples! this biscuit

not of the same leaven-this is the hour of contention; and now is the time for

struggle and exertion. So he shouted and roared at Antar, and attacked him with his spike-pointed spear, and dealt him a furious thrust; but Antar eluded it by a dexterous movement, and struck him with the heel of his lance under the arm, and made him totter on the back of his horse; and he almost hurl'd him on the ground: but Badhhis horse's back, and gallopped to the furramoot, with infinite intrepidity, sat firm on ther part of the plain. Antar waited patiently till he had recovered, and his spirit was renewed, when he returned upon him like a ferocious lion, and recommenced the conflict.

the deeds of Antar, and felt convinced that King Monzar was highly gratified at him, and that had he wished to kill him, he he was only sparing him, and dallying with would have done it. But the Monarch was perfectly astonished at Antar's courage; and turning to his attendants, said to them-By the essence of fire, this is indeed horsemanship and intrepidity. Never have I remarked such but in an Arab! And he advanced towards the field of battle, that he might observe what passed between these dreadful combatants, and that he might see how the affair would terminate.

"Now Bahram, when he perceived that Antar was superior to himself in strength, and was mightier than the Greek in the conflict, felt assured that he would obtain the

promised reward; so he was seized with the disease of envy, which preyed in flames upon his heart and his body, particularly

when he heard that Antar had slain the son

of his uncle; then he resolved to betray Antar, and make him drink of the cup of perdition. So he waited till both were involved in dust, when he drew from under his thigh a dart more deadly than the misfortunes of the age; and when he came near Antar he raised his arm and aimed at him the blow of a powerful hero. It started from his hand like a spark of fire: but Antar was quick of mind, and his eyes were continually turning to the right and to the left, for he was amongst a nation that were not of his own race, and that put him on his guard, and he instantly perceived Bahram as he aimed his dart at him; and then casting away his spear out of his hand, he caught the dart in the air with his heaven-endowed force and strength, and rushing at the Greek, and shouting at him with a paralysing voice, he struck him with that very dart in the chest, and it issued out quivering like a flame through his back; then wheeling round Abjer, like a frightful lion he turned down upon Bahram; but Chosroe, terrified lest Antar should slay Bahram, cried out to his attendants-Keep off Antar from Bahram, or he will kill him, and pour down annihilation upon him. So the warriors and the satraps hastened after the dreadful Antar, and conducted him to Chosroe, and as the

foam burst from his lips, and his eye-balls flashed fire, he dismounted from Abjer, and thus spoke:

666

May God perpetuate thy glory and happiness, and mayst thou ever live in eternal bliss! O thou king mighty in power, and the source of justice on every occasion! I have left Badhramoot prostrate on the sands-wallowing in blood. At the thrust of my spear he fell dead, and his flesh is the prey of the fowls of the air. I left the gore spouting out from him like the stream on the day of the copious rain. I am the terrible warrior; renowned is my name, and I protect my friend from every peril. Should Cæsar himself oppose thee, O King, and come against thee with his countless host, I will leave him dead with his companions. True and unvarnished is this promise. O King, sublime in honours-illustrious and happy, thou art now my firm refuge, and my stay in every crisis. Be kind then, and grant me leave to go to my family, and to prepare for my departure: for my anxiety, and my passion for the nobleminded, brilliant-faced Ibla are intense. Hail for ever-be at peace-live in everlasting prosperity, surrounded by joys and pleasures!'"

Soon after the narration of this exploit, the present translation closes. Antar is left returning towards his own country, loaded with honours and gifts, by Nushirvan, and intent on at last re

ceiving the great reward of all his heroism in the embrace of Ibla. We would hope Mr Hamilton's diligence may be such as to enable us, ere long, to lay before our readers an abstract of his ulterior progress.

In the meantime, even the short and imperfect account which we have given, will furnish some idea of the species of amusement to be met with in this very novel publication. We forbear, cal disquisition concerning its merits, for the present, entering into any critisatisfied that a few extracts will be more instructive than any remarks we could offer; and satisfied, moreover, that the book itself will soon be uni versally in the hands of old and young. One remark, however, we shall hazard, and this is, that Antar is the only considerable work of fiction of Arabic origin, which our readers have in their possession. It is long since M. Langles asserted his belief that the tales of the thousand and one nights are not original in the Arabic, from which we have received them, but translations from the old Persian or Pelhevi. This hypothesis has been adopted by the great Orientalist of our time, Von Hammer, in his history of Persian poetry; a most important work, of which we shall soon give some account to our readers Were any thing wanting to confirm the opinion of these scholars, it might be found abundantly in the contrast presented by Antar to the Arabian Nights. The simplicity of scenery action, and the almost total absence of supernatural agency on the one side, compared with the endless richness and pomp, the exquisitely artificial intrigues, and the perpetual genii, talismans, and sorcerers, on the other; all these circumstances, and a thousand minor ones, which the reader will easily gather, even from the limited extracts we have given, are sufficient to shew incontestibly that the two works, though written in the same beautiful dialect, and perhaps much about the same time, belong in truth to two several nations, differing widely from each other in faith, in laws, in modes of life, and in character.

and

It is the highest compliment which can be paid to Thalaba, that it looks as if it were merely a more polished strain, framed for the same ear, which had been long accustomed to the story of Antar. Our perusal of this real Bedoueen story has vastly increased

and was preparing them for a long journey by land. Badhramoot was much agitated and surprised at this. To whom do you intend sending this treasure? he asked. To Chosroe Nushirvan, the lord of the crown and palace, replied the Emperor; for he is the King of Persia and Deelem, and the ruler of nations. O monarch, this King, is he not of the religion of Jesus, the son of Mary? the chief asked. He is the great King, he replied, and he worships fire; and he has armies and allies, whose numbers are incalculable, and on t is ac

count I send him tribute, and keep him away from my own country.

"At these words the light became dark ness in Badhramoot's eyes. By your existence, O King, said he, I cannot allow any one to adore aught but the Messiah, in this world. We must wage a sacred war, and have a crusade against the inhabitants of that land and those cities. How can you submit to this disgrace and indignity, and humble yourself to a worshipper of fire; you who are the Emperor of the religion of the Cross, and the Priest's gown? I swear by him who withdrew a dead body from the earth, and breathed into clay, and there came forth birds and beasts, I will not permit you to send these goods and presents, unless I go also against those people, and fight them with the sword's edge. I will engage the armies of Chosroe, and exert my strength against them; if I am slain, then you may stand to your covenant."

Badhramoot accordingly arrives at Modayin, with the presents, and offers forthwith to deliver them into the hands of Chosroe, provided that prince can produce a Knight superior to himself, in the warlike exercises of his profession. If no such person can be found, he will retain the presents, and return with them to Antioch.- -His

proposal is immediately accepted by Nushirvan, and a space being marked out for the combat, day after day, for many successive days, the Greek Knight engages and baffles all the chosen warriors of Persia. The Great King is sadly dispirited by the fate of his chivalry, and is about to dismiss the Greek in despair, when his vizier advises him to write to King Monzar; for, said he," in such emergencies, the horsemen of Hijaz are most renowned, but our horsemen, O king of the world, are only famed for magnificent entertainments." The hostilities still subsisting between Monzar and his Sovereign, render Chosroe very unwilling to adopt this proposal; but the continued misfortunes of some days more, subdue his spirit, and he at last allows the visier to write to Monzar. "Come hither," said he, " without de

lay, and let there be no answer, but the putting your foot in the stirrup.”

"the

The Arabian King is very glad to have his quarrel accommodated in such a flattering manner, and he immediately obeys the mandate, taking with him all his chosen warriors, and Antar, horseman of the age," by his side. The Greek Knight had fought one entire day with Bahram, the last and noblest of all the warriors of Nushiwan, ed him, yet when evening separated and although he has not slain or woundthem, the advantage was still visibly on the side of the stranger. The King commands Antar to be the combatant of the succeeding day, an arrangement with which the Greek and the Arabian are alike delighted.

"Then Antar rushed down upon the Grecian like a cloud, and the Greek met him like a blazing fire. They engaged like two lions; they maddened at each other like two camels, and they dashed against frightened every eye with their deeds. each other like two mountains, so that they

A

dust rose over them that hid them from the sight for two hours. The Greek perceived in Antar something beyond his capacity, and a sea where there was no rest; he was terrified and agitated, and exclaimed-by the Messiah and his disciples! this biscuit is not of the same leaven-this is the hour of contention; and now is the time for struggle and exertion. So he shouted and roared at Antar, and attacked him with his spike-pointed spear, and dealt him a furious thrust; but Antar eluded it by a dexterous movement, and struck him with the heel of his lance under the arm, and made him totter on the back of his horse; and he almost hurl'd him on the ground: but Badhramoot, with infinite intrepidity, sat firm on his horse's back, and gallopped to the further part of the plain. Antar waited patiently till he had recovered, and his spirit was renewed, when he returned upon him like a ferocious lion, and recommenced the conflict.

66

the deeds of Antar, and felt convinced that King Monzar was highly gratified at him, and that had he wished to kill him, he he was only sparing him, and dallying with would have done it. But the Monarch was perfectly astonished at Antar's courage; and turning to his attendants, said to them-By the essence of fire, this is indeed horseman ship and intrepidity. Never have I remarked such but in an Arab! And he advanced towards the field of battle, that he might observe what passed between these dreadful combatants, and that he might see how the affair would terminate.

"Now Bahram, when he perceived that Antar was superior to himself in strength, and was mightier than the Greek in the conflict, felt assured that he would obtain the

ed, for so long a continuance, as to attain its full growth. Except in so far as the tone of their existence is strengthened by political partizanship (which among them is not conducted so as to exercise the higher faculties), their time is either spent in enjoyments and amusements, quite ephemeral and selfish, or in contests of vanity, relating to objects of no practical importance, except within the circles of fashion. Persons of the learned professions have a line chalked out for them, in which direction they must spend their energies. Perseverance, and a regular exercise of the understanding, are the things chiefly required from them; and their leisure time, of course, is not apt to produce any very spirited or forcible manifestations of character. It is chiefly spent in squaring their manners to those of the higher classes, and in partaking of similar amusements. The next comprehensive class is that of shop-keepers and master-tradesmen, whose existence seems to be chiefly occupied by the passion for money-making, and the enjoyments of physical luxury, and often by the sectarian forms of religion. Among the richer portion of this class, the advantages, and the external show procurable by wealth, serve to engross the attention of their self-love, and to confine its operations within the circle of their own acquaintances; but, among the poorer set, self-love, being unable to spend itself in that manner, different direction, and assumes the form of political fanaticism. Unsatisfied pride, finding nothing in the station which it occupies, to allay its fever, grasps at an increase of political functions, with which to dignify its existence; and, being always at war with the lazy and inactive importance of property, wishes to change the field of society in a gymnastic arena, where advantages are to be gained or lost, according as individuals possess that sort of activity and address, which are inspired by envy and ambition. The sturdy malcontent, finding no peace within, wishes to exercise his itching sinews in wrestling matches with those members of society who feel more at ease, and whose muscular powers are not in the same feverish state of excitement. In the next lower class, that of workmen and mechanics, the desire of political change, where it exists, proceeds from different motives; namely, from the belief that

takes a

it would lighten the pressure of a taxation which preys upon the daily comforts of their existence. Vanity and ambition do not lead them to hate their superiors; they only wish to be relieved from physical causes of suffering. In this class, the uniformity of occupations is such, as to destroy all variety in the developements of the mind. The external aspect of their existence is without any features worthy of being represented; but a source of internal life is often lighted up within them by the most beautiful sentiments of piety, and by the feelings engendered out of domestic relations.

Since external existence no longer presents the same striking objects as it has done at former periods, a new species of novels (of which Werter and the Nouvelle Heloise are examples) has sprung up, and has for its purpose the exhibition of the internal growth and progress of sentiments and passions, and their conflicts. Great genius may be shewn in works of this kind, and probably no kind of writing has exerted more influence over modern habits of thought; yet they cannot well be considered as any thing more than a spurious sort of literature, and one that is not perhaps very salu tary in its effects. They are not memorials of what has existed; for such combinations of sentiment as they represent never took place in any human mind. Neither are they didactic works; for no person, in reading them, ever picked up rules of practical prudence, or gained more control over his passions. Mastery over our feelings is gained by exerting the will in the course of our personal experience; but, in reading a novel, the will remains totally inactive. And, lastly, in novels of this kind, such is the crude mixture of beauty and deformity, and of what is to be chosen with what avoided, that they cannot be regarded as works of art, holding up models of perfection to the imagination. Therefore, the only purpose they can serve is to afford a temporary excitement, neither very pure in its kind, nor even always agreeable to feel, from its want of harmony and consistency.

When literature has become so redundant, and conceptions have been so largely accumulated, as in this country, the spirit of system is needed to enable authors to discover the true