SKETCHES FROM NATURAL HISTORY. No. XXIV. ANTELOPES.-2. forehead, slightly divergent, regularly but not greatly curved, entirely straight or lyrated, and from three feet to three feet eight inches in length. The head is rather clumsy, and more or less pied with black and white; the neck ewed, or arched, like that of the camel; the carcass bulky, compared with the legs, which are slender, firm, and capable of sustaining great action. The tail extends only to the heel, or hough. The hair on the shoulders and neck is invariably directed forwards; thus, no doubt, keeping the animal cool "THE antelopes, considered as a family, may be distinguished from all others by their uniting the light and graceful forms of deer with the permanent horns of goats, excepting that in general their horns are round, annulated, and marked with striæ, slender, and variously inflected, according to the subdivision or group they belong to. They have usually large, soft, and beautiful eyes, tear-in flight. pits beneath them, and round tails. They are often provided with tufts of hair, or brushes, to protect the fore-knees from injury: they have inguinal pores, and are distinguished by very great powers of speed. Among the first of the subordinate groups is the subgenus oryx, consisting of five or six species, whereof we have to notice at least three. "The jachmur (Deut. xiv. 5; 1 Kings iv. 23) is not, as in our authorized version, the fallow deer,' but the oryx leucoryx of the moderns, the true oryx of the ancients, and of Niebuhr, who quotes R. Jona, and points out the Chaldaic jachmura and Persian kutzhohi (probably a mistake for maskandos), and describes it as (The Jachmur. Oryx leucoryx.) a great goat. The eastern Arabs still use the name jazmur, although, according to the usage of oriental nomenclature respecting these animals, the terms abu (father) and bahr (desert, valley) are generally made parts of generic appellations, which, in the case of the larger antelopes, are commonly associated with gau or bu (cow or ox), forming the terms gau-bahrein, bekr-el-wash, el-walrus, el-bukrus, abu-harb, abu-bahr; and, particularly west of the Nile, mahatz, targea; while collectively, huggera-elalmoor is used. Most of these denominations, albeit they are laxly applied by the Arabs, show that the animals so named are considered to be more nearly allied to the bovine species than to the gazelles of the country; and the fact of their universal application to the great antelopes, from the Ganges to Morocco, is sufficient to establish the general conclusion, that, in the earliest ages, similar notions led the Hebrews to adopt similar terms. "The oryges are all about the size of the stag of Europe, or larger, with long, annulated, slender horns, rising in continuation of the plane of the "The leucoryx, as the name implies, is white, having a black mark down the nose, black cheeks and jowl; the legs, from the elbow and heel to the pastern joints, black; and the lower half of the thighs usually, and often the lower flank, bright rufous; hence the epithet hommar (rubere, to redden). The species now resides in pairs, in small families, and not unfrequently singly, on the mountain-ranges along the sandy districts, in the desert of eastern Arabia, and on the banks of the lower Euphrates, and may extend as far eastward as the west bank of the Indus; feeding on shrubby acacias, such as tortilis and ehrenbergi. It was, no doubt, formerly, if not at present, found in Arabia Petræa, and in the eastern territories of the people of Israel; and, from the circumstance of the generical name of wild cow or bull being common to this, as to other allied species, it was equally caught with nets and with the noose, and styled tao, to, theo. To this species may be referred more particularly some of the notions respecting unicorns, since the forehead being narrow, and the horns long and slender, if one be broken off near the root, the remaining one stands so nearly on the medial line, that, taken in connexion with its white-coloured hair, to uncritical inspection, a single-horned animal might appear to be really present. By nature vicious and menacing, from what may be observed in the Egyptian paintings of the industry which imposture exercised, we may conclude that human art, even in early ages, may have contributed to make artificial unicorns; and most probably those seen by some of the earlier European travellers were of this kind. Oryx tao, or Nubian oryx.) "The Nubian oryx (oryx tao)'is either a specie or a distinct variety of leucoryx. The male, being nearly four feet high at the shoulder, is taller than that of the leucoryx; the horns are longer, the body comparatively lighter, and every limb indicative of vigour and elasticity: on the forehead there is a white spot, distinctly marked by the particular direction of the hair turning downwards, before the inner angle of the eye to near the mouth, leaving the nose rufous, and forming a kind of letter A. Under the eye, towards the cheek, there is a darkish spot, not very distinct. The limbs, belly, and tail are white; the body mixed white and red, most reddish about the neck and lower hams. It is possible that the name tao or teo is connected with the white spot on the chaffron. This species resides chiefly in the desert west of the Nile, but is most likely not unknown in Arabia; certain it is, that both are figured on Egyptian monuments, the leucoryx being distinguished by horns less curved, and by some indication of black in the face." Such is the account given in "Kitto's Cyclopædia." In "Knight's Animated Nature," the leucoryx is thus described : "Antelope leucoryx. This species is the oryx of the ancients, a term now given to an allied South African species, but which of right belongs to the abu-harb, which lives in large herds in Sennaar and Kordofan, feeding principally on the leaves of various species of acacia. It is represented in abundance on the monuments of Egypt and Nubia, and in particular in the inner chamber of the great pyramid at Memphis, where a whole group of these antelopes is represented, some driven forward, others dragged along by the horns, or by a cord around their neck, apparently as trophies brought from a conquered country, or a tribute or present from some subjugated nation. "This animal nearly equals the addax in size. The horns are long and slender, arched gently backwards, annulated at the base, and very sharp at the points. The tail is long, and tufted at the extremity with black and grey hairs mixed together. The hair on the head, body, and extremities is universally short, and lies smoothly along the hide, except upon the ridge of the back, where it is rather longer and reversed, or turned towards the head in a direction contrary to that on the other parts of the body, and forming a short reversed mane from the middle of the back to the occiput. The head is white, with a brown mark descending perpendicularly from each orbit, and expanding over the cheek, and a similar stripe passing down the centre of the face from the horns to the muzzle: the whole neck also, on the throat as well as on the upper part, is of a uniform rusty brown colour; but, with these exceptions, all the rest of the body, as well as the legs and tail, are milk white." how many there are, that do not really love him who paid the ransom of his own blood to redeem them from everlasting destruction! How many there are, of whose religion it cannot be said, it is a religion of love! Fear of some vague and undefined danger, or constraint from the checks of natural conscience, or the desire of a good name in society; is not one or other of these the sum and substance of the religion of many? And what is the consequence, but the heartless and unspiritual observance of some empty forms? Is the language of such persons, "I love the Lord?" Do they who can scarcely be said to know the Lord-do they love him as the true disciple of Christ Jesus loves his blessed Master? Here the questions arise, how is it that we are brought to know him? what are the means which, in his love, he uses to draw us out of a state of alienation from him, and to make us acquainted with our God? I see before me, in some quiet chamber, a mourner sitting in loneliness and sorrow. The spell of worldly joy is evidently broken, and a dark and dreary desolation-the desolation of the heart-remains. The countenance of that mourner is pale with much weeping, and the eyes are dim and downcast; but the hand is upon the holy bible, turning almost mechanically the sacred pages, scarcely knowing where to look, where to find the consolation which he hopes and thinks must be found there, if any where. But, with regard to that mourner, it is, alas, the fact that the bible, and the God of the bible, both are unknown. The consolation of that inspired word is unknown, for the plainest reason in the world-because it has been hitherto seldom opened, seldom read; it has never yet been searched for its hidden treasure. It has never been the book even of the mind, much less of the heart. And now, perhaps, in that gloomy chamber, the book of Job is opened; for Job was one of the most afflicted of men, and this at least that poor dejected mourner is aware of. And then he turns to the psalms; for he has heard that every human heart may find there some wondrous echo of its own sad complainings, some sweet and soothing assurance, some rich promise or some word of cheerful encouragement. mourner does not search in vain: none ever searched in that rich mine in vain. Many a passage is found speaking in tenderness and kindness to that poor, sorrowful heart, and bringing with it a cordial to his sinking spirit; and he kneels down to pray, and to thank his God for the sweet words which seem so exactly suited to his case, and so he says, "I love the Lord, because he hath heard my voice and my supplications." It is for comfort given in his mourning and affliction that he cries, The "I love the Lord." This is the first step the Lord takes with him; and thus it is, brethren, with our God. He is so gracious that, when we turn to him, after having long forgotten him, long slighted his calls and despised his love, when we go to him from no better motive than this-that we are wretched, and have nowhere else to go-he pities our distress, he listens to our prayer, and speaks comfort to us in his word. that heavenly light; and now, so greatly is he shocked, so deeply is he pained by the sight of himself, the evil of his own sin, the plague of his own heart, that it seems to him not as if he knew more of God and of his word (which in fact he does), not as if he were growing in grace (which in fact he is), but only that he has become more guilty, more weak, more vile, more wretched. Brethren, it is always thus. They that are And now a more subdued and softened without experimental religion, they that possess spirit has come over that mourner: the voice a mere superficial knowledge of the word of of conscience takes advantage of his present God and of their own hearts, may speak of the state, to speak of time misspent, opportunities goodness of the human heart: they are wise gone, warnings disregarded, an account to be in their own eyes, and prudent in their own given, a soul unprepared for its summons, and sight. The language of the children of God is the thought that the time of that summons altogether different; and thus, it is not from a may be frightfully near. Again, therefore, guilty, unholy character, but from a divinelythe holy bible is opened, and a desire is now inspired prophet of the Lord Jehovah, that awakened to find a Saviour, and to learn we have the awful declaration: "The heart the way of salvation through him; and is deceitful above all things, and desperately so it happens that some sermon now wicked." Thus, it is the holy Job who exheard, some book now opened, some re- claims, " Now mine eye seeth thee; wherefore, mark made in conversation, now for the I abhor myself, and repent in dust and ashes." first time brings with it a kind of awaken- Thus, it is the great apostle Paul who writes, ing to his spirit. He begins to read his bible" Christ Jesus came into the world to save with more devout attention: he prays more anxiously; and, as he reads, and as he prays, Christ Jesus and his gospel, his cross and his intercession and his glory, begin to shine out full before him from the darkness of this fallen world. He desires to know how a sinner may be accounted righteous, or justified before God, and how that same sinner may be sanctified and prepared for glory. He searches, he prays, he inquires; and he is taught. And now he is no longer a mourner; for he has joyfully accepted the free offer of God's reconciliation in the gospel of his dear Son; and, while he muses on these things, and thinks how graciously his prayers have been answered, again he utters the language of his heart in saying, "I love the Lord, for he hath heard my voice and my supplications." Here, then, is another step in his heavenward course. The Lord has graciously led him thus far, and encouraged him in the beginning of his Christian course. He is in downright earnest to know more of these wonderful truths, more of the character and attributes of the eternal God, more of the love and offices of Christ. His desires go up to God in prayer, without any reservations; and his prayer is answered. He is taught of God: he begins to know much more of his will and his ways under the teaching of his word and his Spirit. A flood of light streams, as it were, from above, upon the pages of inspiration; but his spirit sinks within him; for, at the same time, it reveals to him more and more of his own heart, now laid bare to He sinners; of whom I am chief." And thus, Again his prayer is heard. The same hand which has probed the wound, now applies the healing balm: the same voice which has commanded the warfare, declares him to be more than a conqueror: the same love that reveals to him the depth of his own iniquity, brings comfort and peace to his troubled spirit; and, if he now takes up the words of the psalmist," I love the Lord, because he hath heard my voice and my supplications," it is because he thanks God that he is delivered not from sorrow-no, not now from mere sorrow-but from sin: that is the real grief; and his joy is that he has received the atonement of God manifest in the flesh," who offered up his life in the flesh as the sacrifice, oblation, and satisfaction for his sins, and that by grace and through faith in him, even in Jesus the Christ of God, his iniquity is pardoned, his faith is accepted, his soul is saved. When he praises God, his heart is full almost to bursting with that holy and chastened joy which is experienced under a sense of sin forgiven, sin forsaken by repentance, and sin overcome. Even his own sin has now become the subject of his prayer, the theme of his praise; and it is now with reference not to worldly sorrow, but to sin, that he exclaims, "I love the Lord, because he hath heard my voice and my supplications." And thus the whole character of his existence is changed. He has learned to rejoice, nay, to glory in tribulations, even in that affliction which seemed, when it came, almost to break his heart, which brought him to his chamber (as I said at first) so deep and desolate a mourner. Perhaps that affliction was the loss of one who was the dearest object to him on earth. Ah, he now sees that it was the message of God to his soul: it was the Lord Jesus taking him into the wilderness, to comfort him there; and he feels that in him has been indeed realized the words of the prophet: "Therefore, behold, I will allure her and bring her into the wilderness, and speak comfortably unto her" (Hos. ii. 14). It is, in this way, the Lord replies; " I answer prayer for grace and faith "These inward trials I employ From self and pride to set thee free, That thou may'st seek thy all in me." And now the love of God is shed abroad in his heart by the Holy Ghost, which is given him. He marvels, and yet he marvels not, at his former blindness: he has learnt that no power but that of the Holy Spirit could have wrought so marvellous a change in him. He looks back also with perfect astonishment to his former course, his unsound principles, his many absurd prejudices, his most deplorable ignorance, his wretched worldliness, his miserable pride, his heartless, formal religion, and, above all, his selfishness, pervading every thought, every word, and every action of his past life, self the aim and end of all, self the centre of his system, around which revolved all his desires and all his hopes. He sees how, by the name of Christian, which he had borne since his baptism, he was all along pledged to live to Christ, and follow Christ; and he remembers perhaps how he was once secure and confident of a state of safety because he had been baptized in his infancy, and how he and others had taken offence because the minister of the gospel had insisted on the actual corruption of their nature, and had supposed that, though baptized, many of his hearers were still unregenerate, having only a name to live, but being all the while dead before God. Thus he is led by the Spirit, and walks in the Spirit, learning to deem it his privilege even to suffer opposition and ridicule for his Master's dear name, and to count all things which were once gain to him but loss, that he might win Christ, and be found in him, not having his "own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith" (Phil. iii. 9). And so he understands the secret life of the Christian, the lovely paradox or apparent contradiction of his state while on earth. "I am crucified with Christ: nevertheless I live: yet not I, but Christ liveth in me; and the life that I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." He understands and realizes that true description "As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things;" for to him it is given to say, "I can do all things through Christ that strengtheneth me." He is a Christian now, and he understands the real ground of all true love to God, that is, God's love to us. Thus, when he says, "I love the Lord, because he has heard my voice and my supplications," he almost checks himself to say in deep and humble adoration, "I love the Lord, because he has first loved me. I could have made no supplications to him, had he not graciously inclined my heart. should never have sought him, if he had not first sought me. O, how I love that affliction which was once my heaviest grief! it was indeed the cords of love by which he drew me to him. He taught me to pray: he almost forced the prayer for relief and comfort from my troubled mind; and then he heard me, and gently led me step by step." I Ah, brethren, you may indeed welcome that sorrow, that suffering, which is blessed in bringing you to God. Whatever, indeed, is made the means of bringing us to be acquainted with God, is a blessed event to us. Yes; affliction, in itself a trouble, is in its intention and its effect a blessed event to us. "He May you be enabled to believe this. May | bles ?" let them bear in mind that such is the you, like the psalmist, be brought to ex- language of the natural man; and let them claim, while you bless his holy name, pray, in the use of all the means of grace hath delivered my soul from death, mine eyes around them, that he, whose work of salvafrom tears, and my feet from falling." tion to the soul is always accompanied by the work of a new creation in the heart, may quicken them by his holy Spirit, and save them by the blood of Christ. REV. JOHN NEWTON*. word, and to do all to his glory, like the feigned philosopher's stone, turns all to gold, consecrates that belongs to our situation and duty in civil and the actions of common life, and makes every thing domestic life a part of our religion. When she is making or mending the children's clothes, or teaching them, and when her maid (if serious) is cleaning the kitchen or a saucepan, they may be as well employed as when they are upon their mistake to think all the time as lost which is not knees or at the Lord's table. It is an unpleasant spent in reading or hearing sermons or prayer. These are properly called means of grace: they should be attended to in their proper season; but the fruits of grace are to appear in our common daily course of conduct. It would be wrong to neglect the house of God: it would be equally wrong to neglect the prudent management of her tress of a family that she can let her light shine to own house. It is chiefly as a mother and a mishis praise. I would not have her think that she could serve the Lord better in any other station than in that in which his providence has placed her. I know that family cares are apt to encroach too much; but perhaps we should be worse off without them. The poet says And now he has new duties, new occupations, new enjoyments. He lives no longer to himself, no longer to idols, no longer to the world. He lives to God, he lives in Christ, he walks by the Spirit, and he lives to do his Father's will on earth: he lives also for his fellow creatures; and his is the missionary I WISH Mrs. C to consider that a simple despirit of anxious love, of ardent faith, of ear-sire to please God, to walk by the rule of his nest prayer, of unwearied exertion for all who are still without hope and without God, because without Christ, in the world. In his own household circle he is a changed man. Surely no one is so gentle, and yet so firm; so sweet tempered, and yet so decided; so pure and upright and temperate in himself, and yet so forgiving and forbearing with others. But not only within the quiet range of that home circle is his influence felt: for every good work he is ready. He is foremost for the poor and the ignorant and the sinful at home, for God's ancient and once favoured people in their present dispersed and degraded state, for the filthy and bloodstained idolater of heathen lands. His enlarged heart, his liberal hand are open to all. But, above all things, he now lives in daily looking for Christ, and longing for and loving his appearing. This hope gives its heaventinted colouring to his whole existence. Though in the world, he is evidently not of the world. He is ever going forward, ever looking upward; and, when that great and joyful day shall come, he will be found already holding aloft his burning lamp, already standing with his loins girded, waiting only for the Master's voice: "Enter thou into the joy of thy Lord." And till that glorious time he is a pilgrim, a stranger, a soldier, and a watchman here. His rest is not here: his home is where Christ is his path, in a word, is the path of faith, faith "the substance of things hoped for, the evidence of things not seen." In this path he goes forward rejoicing, for his heart is full of love. O, with what abundant consolations is he refreshed! with what abounding joy he can exclaim, "I love the Lord for all the benefits that he has done unto me !" Brethren, what say you to these things? are there any who have recognised in my description some lines of a portraiture like unto themselves? If such be the case, they are blessed indeed; only let them keep their place among the watchers, and keep themselves unspotted from the world, keep their garments that they be not defiled. And, if any should say, "Doth he not speak para "Life's cares are comforts, such by heaven designed: an active life is most honourable and useful. We From "Sixty-eight Letters from the rev. John Newton to a taining letters not heretofore published. The venerable writer |