The Rambler in Worcestershire: or Stray Notes on Churches and Congregations. By JOHN NOAKE, Author of "Worcester in Olden Times," &c. London: Longmans. 1851.

MR. NOAKE is favourably known by his writings, especially in his own county; and we are amused by the reception given him at the principal inn of Kidderminster :

"The worthy host and hostess were certainly the most obliging people I have met with in my travels, and I almost suspect they had an inkling of the object of my visit; for on my side-board was arranged what, perhaps, was the entire stock of divinity of which the establishment could boast-namely, a Bible, common prayer, psalm, and hymn book, besides the Vicar of Wakefield,' and one or two other works which are but seldom seen in an inn. Mary, the waiter, too, eyed me with a kind of distant reverence as she set down, my broiled bacon, apparently thinking to herself he must either be a bishop, priest, or deacon; and when I inquired of her the time at which church service commenced, she, with a low curtsey, gave me an answer, and asked if I was going to preach. I assured her that I had' not yet taken orders; whereupon she said, that if I was not going to dine at the vicarage she hoped I would condescend to partake of a hare at her mistress's table" (7).

To us, however, rambles like these present features of more than local interest. Every church has some ecclesiastical or monumental record which connects it with the universal Church; and every family mansion is linked through some of its former tenants with our national history; while even our villages call up associations dear to the heart of every Englishman.

"There are many points of resemblance common to the majority of English villages; but one is never tired with the repetition of them -the little old church, the parsonage, the squire's seat, the ancient inn with the squire's or lord's arms on the sign, the modern beerhouse, perhaps-(he may well ask perhaps)—a few groups of halftimbered white-washed dwellings in the midst of gardens cultivated to their extreme edges, the smithy, the stocks, and the cross-roads. Hanley, which is an exquisite spot, a little retired from the high road leading from Worcester to Upton, can boast of most of these, besides other advantages in the way of schools, which last named are so numerous and highly favoured as to have gained the soubriquet of the 'Hanley University.' There is an air of comfort, cleanliness, and repose about the place which, added to other circumstances, renders this almost a model parish,' and speaks eloquently of the faithful discharge of duty by those who are 'set over the people'" (97).

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The churches are the first objects which engage our rambler's attention; and he points out whatever is peculiar or worthy of note in their architecture or history, in their monu

ments or epitaphs, and in the men of note who have officiated therein. Of Rock Church, he says:

"The north doorway is an interesting relic of the Norman era, with its shafts, richly moulded jambs and imposts, its semi-circular arch of many recesses, on which appear the chevron on several faces, as also the embattled billet, nail-head, cable, and other mouldings. There are masques on the imposts, but the tympanum is plain......The chancel arch is semi-circular, magnificent, aud lofty; the mouldings being of precisely the same character as those of the doorway above described. On its imposts are carved representations of strange and hideous beasts. This was not an unusual practice with the Norman builders, who thereby symbolised the terrors and persecutions which Christians have to encounter before they pass from the church militant (the nave) to the church triumphant (the chancel)" (153).

At Kinver, near Stourbridge, the Foleys are lords of the manor. An interesting account is given of one Richard Foley, who made a large fortune by an improvement in the manufacture of nails, which he learned in Sweden, by splitting the bars of iron instead of hammering them out :

"Without communicating his intention to a single human being, he proceeded to Hull, and thence, without funds, worked his passage to the Swedish coast. Arrived in Sweden, he made his way to the iron foundries, where, after a time, he became an universal favourite with the workmen; and from the apparent entire absence of intelligence, or anything like ultimate object, he was received into the works, to every part of which he had access. He took the advantage thus offered, and having stored his memory with observations, he suddenly left that country and re-appeared among his friends at Stourbridge. Having communicated his voyage and its results to Mr. Knight and another person in the neighbourhood with whom he associated, the necessary buildings were erected and machinery provided. When at. length everything was prepared it was found that the machinery would not act at all events, it did not answer the sole end of its erection: it would not split the bar of iron. Mr. Foley disappeared again, and it was concluded that shame and mortification at his failure had driven him away for ever. Not so again, though somewhat more speedily, he found his way to the Swedish ironworks where he was joyfully received; and, to make sure of him, he was lodged in the splitting-mill itself. Here was the very end and aim of his life attained beyond his utmost hopes. He soon discovered the cause of his failure. He made drawings, and after remaining sufficient time to verify his observations and impress them clearly upon his mind, once more returned to England. This time he was completely successful, and by the results of his experience enriched himself and greatly benefited his countrymen " (243).

He died in 1656, aged eighty, and was spoken of in the highest terms in one of Baxter's sermons, as a man of great

piety as well as the strictest integrity, founding a hospital for poor children near Stourbridge, with funds originally 5007. per annum, but now amounting to 2,2897.

These extracts will enable our readers to form a just opinion of the rambler, who gives notices of about sixty churches, castles, and mansions, within the county of Worcester.

Travels in Tartary, Thibet, and China.

Vol. I. By M. Huc. National Illustrated Library. London. THE persecutions to which the members of the French Roman Catholic mission at Pekin were subjected, during the close of the last century, involved the complete dispersion of the community, and compelled the victims of Chinese bigotry to seek refuge from the tyranny of the authorities by crossing the Great Wall and fixing their abodes in the wilds of Tartary and Mongolia. Some attempts were subsequently made by the French Lazarists to re-establish the scattered community in those parts; but without any definite plan of action until the year 1844, when the Pope, having created an apostolic vicariat of Mongolia, MM. Gabet and Huc were commissioned to explore that and the surrounding territory with the view of ascertaining the character and disposition of its uncultivated inhabitants, and the inducements which might be presented for making further efforts in that direction. These gentlemen, having first made themselves acquainted with the various Tartar and Mongol dialects, set out upon their journey, accompanied by a young man whom they had converted from Lamanism or Buddhism. We regret that want of space prevents us from giving a brief history of the interesting incidents which befel the travellers; but they are so numerous and so well told in M. Huc's narrative that we can only do justice to their infinite variety by referring our readers to the volume itself, which records the arrival of the fathers after a journey of four months at Tang-Keou-Eul, a small town beyond the Great Wall of China. From the preface we learn that, after journeying for some time--the particulars of which are reserved for another volume-the fathers arrived at Lha-Ssa, a central town of Thibet, where they took up their abode and commenced their missionary labours. Scarcely had they become settled ere the Chinese Prime Minister interfered on political ground, and they were by his orders deported to China, whence they returned to Europe.

In the course of their travels they were, of necessity, frequently brought in contact with the priests and believers of Lamanism or Buddhism. This is the only religion tolerated

VOL. XXXI.-R

throughout the vast regions of Thibet, Tartary and Mongolia; whose people, numbering 170,000,000, are sunk in the most degraded superstition from its all-powerful influence. This religion, if it can so be called, is pronounced by M. Huc to be "a monstrous medley of doctrines and practices borrowed from Lao-Tseu, Confucius, and Buddha." The priests are themselves profoundly ignorant of the creed they profess to teach; and, when questioned as to its principles, evade an answer by referring the enquirer to another priest who manifests equal ignorance.

The deity whom they worship, himself a spirit and unseen, has several living representatives on earth, who preside over the lamaseries or abodes of the priests, and are termed "Grand Lamas." It is a part of their belief that the Grand Lama cannot die, and that at various periods of his existence he quits his mortal frame and is to be found in Thibet inhabiting another body. On the apparent death of a Grand Lama it is the custom to consult certain sages or diviners who state in what region he is to be found. On receiving this information the priests of the lamasery set out in search of him :—

"It often happens that the disciples of the defunct have no occasion to trouble themselves at all in order to discover the new birth-place of their Great Lama. He himself takes the trouble to initiate them into the secret of his transformation. As soon as he has effected his metamorphosis in Thibet, he reveals himself at an age when common children cannot yet articulate a single word. It is I (he says with the accent of authority)-it is I who am the Great Lama, the living Buddha of such a temple. Conduct me to my ancient lamasery. I am its immortal superior.' The wonderful baby having thus spoken, it is speedily communicated to the Lamas of the Soumé indicated that their Chaberon is born in such a place, and they are summoned to attend and invite him home."

The Lama priests, instead of taking each a separate district for the purpose of their ministrations, reside together in large bodies in establishments termed "Lamaseries," where the services of the temple are performed by upwards of one thousand priests, although one lamasery is instanced in which the lamas or priests number no less than 30,000. These lamaseries, are of vast extent and built in a style of lavish yet tasteless magnificence: the cost is defrayed by a general subscription throughout the kingdom; and so great is the religious zeal of the Buddhists that a refusal to contribute is of rare occurrence. Countless devotees, with their votive offerings, resort to the lamaseries at certain festivals to perform penance and partake in the religious ceremonies of the temple. These cere

monies, which are conducted with great pomp, are replete with barbarous and inhuman devices; which, however supernatural and wonderful to the eye, must be attributed rather to ingenious jugglery than to Satanic aid, as M. Huc too credulously remarks.

It may seem strange that so large a number of our fellowcreatures could long submit to be fettered by the delusions of a creed so revolting to common sense as Buddhisın; but when we recollect the wild and savage habits of these people, and the absence of any systematic education save that imparted by the Buddhist priests themselves, and the almost insuperable difficulties opposed to the efforts of Christian missionaries— when we have taken this into account, we shall see more cause for pity than surprise at the monstrous credulity of the worshippers of Buddha.

1. The Order for the Visitation of the Sick: with a Series of Supplemental Services founded thereon, and generally Expressed in the Language of the Church: to which are added the Communion of the Sick, and the Ministration of Private Baptism of Children in Houses. By the Rev. R. FRENCH LAURENCE, M.A., Vicar of Chalgrove. London: Rivingtons.

2. Lectures for the Use of Sick Persons. By the Rev. H. B. BACON, M.A. London: Hatchards.

CONSIDERABLE latitude must always be left to the discretion of those engaged in visiting the sick; and, as this is a duty which often devolves upon young men soon after they have entered the ministry, such helps as those which are provided in these volumes are very desirable. A young man may not have much discretion, and either be inclined to shrink from the duty or hurry it over as soon as possible; or may, through mistaken zeal, err on the other side.

Mr. Laurence is a talented Churchman, and has provided such help as those who have not had much experience will find very serviceable; and this is derived principally from acknowledged authorities-or such men as Pearson, Taylor, and Wilson; and he has succeeded in infusing their spirit into the portions which are original.

The "Lectures" contained in the secondwork arose out of the difficulty experienced by Mr. Bacon in expressing himself on such occasions in a manner at once satisfactory to himself and also profitable to the sick person. He was, therefore, induced to compose them, first for his own use, and now publishes them for the benefit of others: