them from the scorching rays of the sun, find themselves transported into a situation by nature the most barren and wild, but now rendered fruitful and inviting, by the persevering diligence and energy of a few plain, pious, sensible, and judicious men, who came hither, not seeking their own profit, but that of the most despised of nations; and while they directed their own and their bearers' hearts to the dwellings of bliss and glory above, taught them those things, which have made even their earth ly dwelling, comparatively, a kind of paradise, and changed filth and misery-into comfort and peace.

each distinguished by a piece of wood, marked with a number, referring to the church books, as at Groenekloof.

From hence we walked into the glen, called Bavians-Kloof, from its having formerly been the resort of a great number of baboons. But since the inhabitants of the valley have multiplied, these creatures have retired to more desolate parts of the mouttains, and but seldom make their appearance, except when peaches and other garden-fruits are getting ripe. A lively brook, called the Bavians-Revier, issues from the glen, and, flowing through the village, falls into the river Sonderend, not

The missionaries and their wives receiv-far from the ford. ed us with the greatest kindness and hospitality, while a fresh company of Hottentots, 'standing under some venerable and widespreading oaks, which overshadow the court, welcomed us by singing a hymn, and by every token of affectionate regard. We joined with our whole hearts in their thanksgivings to God our Preserver, for the numberless favours received at His hands throughout the whole of our travels by land and sea.

In the evening, about four hundred Hottentots attended the service at the church. and after a suitable address by Brother Bonatz, joined in a hymn of praise to God, for having brought us safe to this place. When we delivered the salutations sent by the congregations of the Brethren in Germany and England, to the converts from among the Hottentots, with best wishes for an increase of every blessing upon them and their nation, loud thanksgivings followed. To us new-comers, it was a truly gratifying and affecting sight, to see so large a number of Christian Hottentots assembled together, and to hear them, with heart and voice, joining in the worship of Him, with whom there is no respect of persons.

ecclesiastical architecture, cannot fail The following account of Hottentot to gratify our readers.

Immediately after breakfast, I went in. to the church. From without, its appearance by no means exhibits the classical taste of the architect: but it is imposing by its size, the thickness of its walls, which are of unburnt brick, plaistered and yellow-washed, its arched windows, its high roof, and its gable-ends, serrated or finished in short steps, with a vane on the point of each. In short, it looks like nothing else, and its general character immediately pronounces it to be a place of worship. The height of its roof make it a very conspicuous object in approaching the valley from every side, and nothing is wanting but a slender turret in the centre of the

We spent the first afternoon after our arrival, in walking through part of the settlement. Out of every house and hut, men, women, and children, came forth with friendly faces to meet us, and to testify their joy at our arrival. Having observed to some of the inhabitants, who live near the church, that the place before their houses was not kept in good order, and Brother Bonatz adding, that I was De Heer, of whom he had told them, that he would come from Europe to see them, and expected to find cleanliness and order established throughout the whole village, they fell to work, and in half an hour removed all the rubbish and ashes lying about their houses, promising, that I should never see such disorder again. We next went into the great garden, in the centre of which stands the celebrated pear-tree, planted by the late venerable missionary, George Schmidt, in 1738. Having in fifty-two years, during the suspension of the mission, grown to a vast size, it served the Brethren, in 1792, both for a church and school, the people and their children sitting under the shade of its wide-spread-roof of about twenty or thirty feet in ing branches. Some symptoms of decay at its top, had made pruning necessary, which has lessened its size, but it is now quite alive and sound. The burial-ground lies west of the garden, a double row of oaks sheltering it towards the north. It is divided into four equal compartments, at present comprehending about three hundred graves of Hottentots, in regular rows,

height, to give it all the appearance of an ancient ecclesiastical building. The doors are, in my opinion, on the wrong side. It should turn its main front to the village, whereas, now, it faces the grove and the missionaries' dwellings. Two arched windows, are placed between the doors, and one between each door and the gable-end. The front

The village consists at present of two hundred and fifty-six cottages and huts, containing a population of 1276 inhabitants.

The dwellings are differently constructed. Some of the new people who are permitted to reside here on trial, or the poorest of the inhabitants, put up a hut, made with a few upright poles, between which there is a wattling of reeds or rushes, or a species of slender cane. Again, others have walls of unburnt brick, or wattling covered with a clay plaistering, with square doors and windows, and a well-thatched roof. None of them are fond of too much light; and generally one window, or at most two, serves for the whole house, before which not unfre

prevent any intrusion of the sun's rays.

Each house has a garden belonging to it, and the state of the garden generally betrays the disposition of the inhabitant. Some are kept neat, and produce good crops; others, though not many, are full of

weeds.

towards the village has arched windows. The arches over the doors are glazed. On entering the building, I was agreeably struck with its neatness and cleanliness. Two columns, about a yard in diameter, support the immense roof, and at first sight, surprise every beholder. That thickness was thought necessary, as they are constructed of unburnt brick. They resemble the plainest Saxon columns in some of our cathedrals. The chalky material used here for white-wash, which comes from a place near the sea-coast, called Karst Revier, has a peculiar brightness, contributing much to the cheerful look of this temple. The body of the church, with the gallery, which occupies three of its sides, will hold upwards of a thousand persons. The front of the gallery is sup-quently hangs a curtain of sheep-skin to ported by iron bars, pendant from the beams in the cicling. The latter is not plaistered, but is a neat flooring of yellow-wood upon a joist. The plain outside of the gallery, is relieved by a very simple, but ingenious contrivance. Upright boards, shaped like pilasters, are nailed upon the horizontal planks, which give the whole a finished appearance. The minister's table is, I think, inconveniently placed between the two entrances. On Sundays, it is converted into a species of pulpit, by placing a high desk upon it. The whole is covered with green cloth, and elevated on a step above the floor. This step runs the whole length from door to door, under the seats of the missionaries. The space under the gallery at the eastend, is boarded off, as a small vestry, used only as a waiting room for the officiating minister, and to dress, previous to the holy sacrament. The church is lighted by three lamps, hanging, one in the centre, and one on each side, in a line with the columns. The congregation sit on benches, the men on the east, the women on the west side of the building; both below, and in the gallery, a space of about two yards down the middle, forms a passage between them, at the bottom of which stands another large table, used at the communion, and in the meetings for instruction and catechisation, when those present turn with

their faces towards it.

The belfry, which, after the arrival of the English, the missionaries were permitted to build, stands in the middle of the grove. It is an arch, supported by substantial pilasters, whitened, and a pleasant object. The sound of the bell may be heard a good way down the valley. It is used for every purpose of call, to church, to school, or to meals, and consequently is sometimes rung eight or nine times in a day.

The missionary upon whom this branch of service devolves, after exercising due patience in admonishing and warning the possessor, may deprive him of it, and give it to another. Most of the gardens, however, look well; and being separated from each other by low hedges or bushes, the whole valley appears well clothed

with verdure.

In some of the dwellings, the children of the poor, particularly the little boys, go naked; and some of the men wear only karosses and aprons, after the old Hottentot fashion. But those that have better earnings, soon provide themselves with jackets and trowsers, and other articles of European dress, which they always wear on Sundays, clothing their children in linen or calico shirts, trowsers, or petti coats. The head-dress of the women, is a handkerchief, neatly infolding their heads, above the ears, with a loop in front, and looks well.

On each side of the valley, the cottages are placed in rows; but the rest are irregularly distributed between them. Though at first I had joined others in regretting, that, from the beginning, no regular plan had been followed throughout, by degrees I became pleased with the romantic irregularity of the interior part of the settlement, when, as I walked among the hedges on a serpentine foot path, I unexpectedly met with a snug cottage under cover of quince, fig, and other fruit-trees, and an assemblage of women and children sitting at work under their shade; then after

that arrangements, very different from | to the Hottentots, than it must have been what are required in Europe, are necessary gratifying to our author. for a journey in South Africa.

One morning soon after four o'clock, he heard the sweet sound of Hottentot voices, singing a hymn in the hall before

his chamber door.

A team or set of oxen or horses put to a waggon, is called by the Dutch a Spann, and those places in the wilderness, where halt is made and the oxen unyoked, an "It reminded me, "says he, that this day was Outspann place. As this is a convenient word for the purpose, I am glad to be my birth-day, which had been mentioned authorized by the journals of other Eng-to them by some of the missionaries. I was lish travellers, to retain it. The oxen are struck and affected by this mark of their left, from two to four hours, to seek their regard, nor was their mode of expressing food and get rest, while the travelling par-it confined to a morning song. They had ty cook their victuals and take their meals. dressed out my chair, at the common table, with branches of oak and laurel, and Since farms have multiplied, the situa- Sister Schmitt's school-children, in order tion and boundaries of outspann-places, not to be behind in their kind offices, havhave been appointed by Government, ge- ing begged their mistress to mark on a nerally near some river or spring, as the large white muslin handkerchief, some wart of water injures the oxen more than English words, expressive of their goodthe want of provender. A loaded waggon will towards me, they managed to embroirequires from twelve to sixteen oxen, and der them with a species of creeper called a light travelling waggon, from eight to cat's-thorn, and fastened the muslin in front twelve. Besides the Hottentot driver, who, of a table, covered with a white cloth, and sitting on the box, directs the whole spann, decorated with festoons of cat's-thorn and without reins, merely by means of his long field-flowers. On the table stood five large whip, there is always a man, or sometimes bouquets, in glasses. The whole arrangeonly a little boy employed, as a leader.ment did credit to their taste, for Sister The heathen Hottentots have no mercy up: Schmitt had left it entirely to their own on their draught oxen, and the skin of most invention. This table I found placed in of them, is cut in all directions by their whips, so as to present to the eye the resem-y room on returning from my morning's walk. The words were, "May success blance of net-work. They drive and ride their horses and mules, with equal want of crown every action." feeling, and it is well for them, that the Cape horses are a very hardy race. Nor is it without much teaching, even after they have become Christians, that they are convinced of the impropriety of such usage of dumb animals, and learn that Christian lesson "Be ye merciful, as your Heavenly Father also is merciful," Luke, vi. 36.

Having finally accomplished the objects of his voyage, Mr. Latrobe embarked on board the Zebra frigate, on the 17th October, 1816; and after touching at St. Helena,* in the voyage homeward, arrived at Portsmouth on the 13th of December following.

Many interesting particulars are recorded by this intelligent traveller, respecting the appearance of the country, its various productions, and the characters of the Christian Hottentots. His descriptions of their humility, docility, dovotion, and gratitude, are very striking. We transcribe the following anecdote, which is not more honourable

See an account of Mr. Latrobe's Visit to Longwood, in our last Number pp 470-472.

A map and and seventeen plates. many of which are coloured, illustrate this work; which, though originally written for the gratification of the author's family, contains so many curious and interesting facts, that the public are greatly obliged to Mr. Latrobe for committing it to the press.

The Literary Character illustrated by the History of Men of Genius, drawn from their own feelings and confessions. By the author of "Curiosities of Literature." 8vo. 9s. 6d. Murray, London.

THIS publication is offered as an improved edition of Mr. D'Israeli's amusing, though rather desultory "Essay. on the Literary character," published so long ago as the year 1795. But the subjects of the chapters are so different, and the illustrations of them are so numerous and diversified, that we may justly consider it as a new work. The observations are equally acute, but more matured than in the former publication; and the various instructive anecdotes

which Mr. D'Israeli bas adduced in illustration of his remarks, are solid evidences that he has read extensively, and read to the purpose.

cation completely rabbinical, and its nature must be comprehended, or the term of education would be misunderstood. The Israelites in Poland and Germany live, with Our author has discussed his subject in an insulated state, and are not always all the restrictions of their ceremonial law, under the following heads: Chap. I. instructed in the language of the country On Literary Characters. II. Youth of their birth. They employ for their comof Genius. III. The First Studies. mon intercourse a barbarous or patois HeIV. The Irritability of Genius. V. brew, while the sole studies of the young The Spirit of Literature, and the Spi-rabbins are strictly confined to the Talmud, rit of Society. VI. Literary Solitude. VII. The Meditations of Genius. VIII. The Enthusiasm of Genius. IX. Literary Jealousy. X. Want of Mutual Esteem. XI. Self-Praise. XII. The Domestic Life of Genius. XIII. The Matrimonial Estate. XIV. Literary Friendship. XV. The Literary and the Personal Character. XVI. The Man of Letters. XVII. Literary Old Age. XVIII. Literary Honours. XIX. The Influence of Authors.

Where so great a variety of subjects is discussed, it is difficult to select. We shall however specify those articles with which we have been most pleased, and introduce a few of the anecdotes by which they are illustrated.

Chap. II.-Presents a very pleasing view of the various indications which characterize youth of Genius; and the importance of their first studies is well described in the following chapter, and the disadvantages and difficulties, under which the self-educated labour, are pourtrayed with much feeling.

of which the fundamental principle, like the Sonna of the Turks, is a pious rejecThis ancient jealous spirit, which walls in tion of every species of uninspired learning. the understanding and the faith of man, was shutting out what the imitative Catholics afterwards called heresy. It is, then, these numerous folios of the Talmud which the true Hebraic student contemplates through all the seasons of life, as the Patuecos, in their low valley, imagine their surrounding mountains to be the confines

of the universe.

delsohn's first studies; but even in his boyOf such a nature was the plan of Menhood this conflict of study occasioned an agitation of his spirits, which affected his life ever after; rejecting the Talmudical dreamers he caught a nobler spirit from the celebrated Maimonides; and his native sagacity was already clearing up the dark

ess around. An enemy not less hostile to the enlargement of mind than volumnious of his father, who was now compelled to legends, presented itself in the indigence send away the youth on foot to Berlin to find labour and bread.

At Berlin he becomes an amanuensis to

vanced in that philosophy of the mind in which he was one day to be the rival of Plato and Locke, nor in that knowledge of literature of which he was to be among the first polished critics of Germany.

another poor rabbin, who could only stifl Of the difficulties overcome in the self-initiate him into the theology, the juriseducation of genius, we have a remarkable prudence, and the scholastic philosophy of instance in the character of Moses Men-his people. Thus he was no farther addelsohn, on whom literary Germany has bestowed the honourable title of the Jew. ish Socrates. Such were the apparent invincible obstructions which barred out Mendelsohn from the world of literature and philosophy, that, in the history of men of genius, it is something like taking in the history of man, the savage of Aveyron from his woods,-who, destitute of a human language, should at length create a model of eloquence; without a faculty of conceiving a figure, should be capable to add to the demonstrations of Euclid; and without a complex idea, and with few sensations, should at length, in the sublimest strain of metaphysics, open to the world a Dew view of the immortality of the soul! Mendelsohn, the son of a poor rabbin, in a village in Germany, received an edu

Some unexpected event occurs which gives the first great impulse to the mind of genius. Mendelsohn received this from the first companion of his misery and his studies, a man of congenial, but maturer powers. He was a Polish Jew, expelled from the communion of the Orthodox, and the calumniated student was now a vagrant, with more sensibility than fortitude. But this vagrant was a philosopher, a poet, a naturalist and a mathematician. Mendelsohn, at a distant day, never alluded to bim without tears. Thrown together into the same situation, they approached each