"I think you had better not go out in a | say, sensibility; as he looked at her dress boat, mademoiselle," Eugenio declared. Winterbourne wished to heaven this pretty girl were not so familiar with her courier; but he said nothing. "I suppose you don't think it's proper!" Daisy exclaimed. "Eugenio doesn't think anything's proper." "I am at your service," said Winterbourne. "Does mademoiselle propose to go alone?" asked Eugenio of Mrs. Miller. "Oh, no; with this gentleman!" answered Daisy's mamma. The courier looked for a moment at Winterbourne the latter thought he was smiling and then, solemnly, with a bow, "As mademoiselle pleases," he said. "Oh, I hoped you would make a fuss!" said Daisy. "I don't care to go now." "I myself shall make a fuss if you don't go," said Winterbourne. 66 "That's all I want a little fuss!" And the young girl began to laugh again. "Mr. Randolph has gone to bed," the courier announced frigidly. "Oh, Daisy! now we can go," said Mrs. Miller. Daisy turned away from Winterbourne, looking at him, smiling, and fanning herself. "Good-night," she said; "I hope you are disappointed, or disgusted, or something!" He looked at her, taking the hand she offered him. "I am puzzled," he answered. "Well, I hope it won't keep you awake!" she said, very smartly; and, under the escort of the privileged Eugenio, the two ladies passed towards the house. Winterbourne stood looking after them; he was indeed puzzled. He lingered beside the lake for a quarter of an hour, turning over the mystery of the young girl's sudden familiarities and caprices. But the only very definite conclusion he came to was that he should enjoy deucedly "going off" with her somewhere. Two days afterwards he went off with her to the Castle of Chillon. He waited for her in the large hall of the hotel, where the couriers, the servants, the foreign tourists were lounging about and staring. It was not the place he should have chosen, but she had appointed it. She came tripping down stairs, buttoning her long gloves, squeezing her folded parasol against her pretty figure, dressed in the perfection of a soberly elegant travellingcostume. Winterbourne was a man of imagination and, as our ancestors used to and, on the great staircase, her little rapid, confiding step, he felt as if there were something romantic going forward. He could have believed he was going to elope with her. He passed out with her among all the idle people that were assembled there; they were all looking at her very hard; she had begun to chatter as soon as she joined him. Winterbourne's preference had been that they should be conveyed to Chillon in a carriage; but she expressed a lively wish to go in the little steamer; she declared that she had a passion for steamboats. There was always such a lovely breeze upon the water, and you saw such lots of people. The sail was not long, but Winterbourne's companion found time to say a great many things. To the young man himself their little excursion was so much of an escapade an adventure that, even allowing for her habitual sense of freedom, he had some expectation of seeing her regard it in the same way. But it must be confessed that, in this particular, he was disappointed. Daisy Miller was extremely animated, she was in charming spirits; but she was apparently not at all excited; she was not fluttered; she avoided neither his eyes nor those of any one else; she blushed neither when she looked at him nor when she felt that people were looking at her. People continued to look at her a great deal, and Winterbourne took much satisfaction in his pretty companion's distinguished air. He had been a little afraid that she would talk loud, laugh overmuch, and even, perhaps, desire to move about the boat a good deal. But he quite forgot his fears; he sat smiling, with his eyes upon her face, while, without moving from her place, she delivered herself of a great number of original reflections. It was the most charming garrulity he had ever heard. He had assented to the idea that she was "common;" but was she so, after all, or was he simply getting used to her commonness? Her conversation was chiefly of what metaphysicians term the objective cast; but every now and then it took a subjective turn. "What on earth are you so grave about?" she suddenly demanded, fixing her agreeable eyes upon Winterbourne's. "Am I grave?" he asked. "I had an idea I was grinning from ear to ear." "You look as if you were taking me to a funeral. If that's a grin, your ears are very near together." "Should you like me to dance a hornpipe on the deck? Pray do, and I'll carry round your hat. It will pay the expenses of our journey." "I never was better pleased in my life," murmured Winterbourne. She looked at him a moment, and then burst into a little laugh. "I like to make you say those things! You're a queer mixture!" | mitted that he was not in business; but he had engagements which, even within a day or two, would force him to go back to Geneva. "Oh, bother!" she said: "I don't believe it!" and she began to talk about something else. But a few moments later, when he was pointing out to her the pretty design of an antique fireplace, she broke out irrelevantly, "You don't mean to say you are going back to Geneva?" "It is a melancholy fact that I shall have to return to Geneva to-morrow." "Well, Mr. Winterbourne," said Daisy; "I think you're horrid !" - In the castle, after they had landed, the subjective element decidedly prevailed. Daisy tripped about the vaulted chambers, rustled her skirts in the corkscrew staircases, flirted back with a pretty little cry and a shudder from the edge of the oubli ettes, and turned a singularly well-shaped ear to everything that Winterbourne told "Oh, don't say such dreadful things!" her about the place. But he saw that she said Winterbourne — “just at the last!" cared very little for feudal antiquities, and "The last!" cried the young girl; "I that the dusky traditions of Chillon made call it the first. I have half a mind to but a slight impression upon her. They leave you here and go straight back to the had the good fortune to have been able to hotel alone." And for the next ten minwalk about without other companionship utes she did nothing but call him horrid. than that of the custodian; and Winter- Poor Winterbourne was fairly bewildered; bourne arranged with this functionary that no young lady had as yet done him they should not be hurried that they the honor to be so agitated by the anshould linger and pause wherever they chose. The custodian interpreted the bargain generously-Winterbourne, on his side, had been generous—and ended by leaving them quite to themselves. Miss Miller's observations were not remarkable for logical consistency; for anything she wanted to say she was sure to find a pretext. She found a great many pretexts in the rugged embrasures of Chillon for asking Winterbourne sudden questions about himself his family, his previous history, his tastes, his habits, his intentions and for supplying information upon corresponding points in her own personality. Of her own tastes, habits, and intentions Miss Miller was prepared to give the most definite, and indeed the most favorable, nouncement of his movements. His companion, after this, ceased to pay any attention to the curiosities of Chillon or the beauties of the lake; she opened fire upon the mysterious charmer in Geneva whom she appeared to have instantly taken it for granted that he was hurrying back to see. How did Miss Daisy Miller know that there was a charmer in Geneva? Winterbourne, who denied the existence of such a person, was quite unable to discover; and he was divided between amazement at the rapidity of her induction and amusement at the frankness of her persiflage. She seemed to him, in all this, an extraordinary mixture of innocence and crudity. "Does she never allow you more than three days at a time?" asked Daisy, ironically. "Doesn't she give you a vaca"Well, I hope you know enough!" tion in summer? There's no one so hardshe said to her companion, after he had worked but they can get leave to go off told her the history of the unhappy Bonni- somewhere at this season. I suppose, if vard. "I never saw a man that knew so stay another day, she'll come after you in much!" The history of Bonnivard had the boat. Do wait over till Friday, and I evidently, as they say, gone into one ear will go down to the landing to see her arand out of the other. But Daisy went on rive!" Winterbourne began to think he to say that she wished Winterbourne had been wrong to feel disappointed in the would travel with them and "go round" temper in which the young lady had emwith them; they might know something, barked. If he had missed the personal in that case. "Don't you want to come accent, the personal accent was now makand teach Randolph ?" she asked. Winterbourne said that nothing could possibly please him so much; but that he had unfortunately other occupations. "Other Occupations? I don't believe it!" said Miss Daisy. "What do you mean? You "That's not a difficult promise to make," are not in business." The young man ad- I said Winterbourne. "My aunt has taken account. you ing its appearance. It sounded very distinctly, at last, in her telling him she would stop "teasing" him if he would promise her solemnly to come down to Rome in the winter. an apartment in Rome for the winter, and In the evening Winterbourne mentioned to Mrs. Costello that he had spent the afternoon at Chillon with Miss Daisy Miller. later narrators heaped up new horrors; and to be acquainted with this mass of "I don't want you to come for your uable erudition. Nor can we doubt that ever-growing folly was esteemed as valaunt," said Daisy; "I want you to come several monstrous tales of the gods found for me." And this was the only allusion in the "Iliad" and in Hesiod were corthat the young man was ever to hear her ruptions and misinterpretations of a purer make to his invidious kinswoman. He theory. Moral corruption went hand in declared that, at any rate, he would cer- hand with this movement. tainly come. After this Daisy stopped ascendency of the Dorians both heroteasing. Winterbourne took a carriage, worship and the characteristically Greek With the and they drove back to Vevey in the dusk; mania came in moreover the debauchery the young girl was very quiet. temples had no parallel in the earlier times. systematized in Corinthian and Cyprian So much of Greece. same thing appears. But in Egypt the At least it may be avow their belief that the hideous statues broadly stated, that inquirers with one voice effort for numberless sacred animals, are of bestial gods and ludicrous devotion of mere perversions of earlier and reasonable ideas, which received expression in symearly cruelties of sacrifice as time went on; bols. The religion of Tyre cast off its deceive us, became fixed in the religion, but its impurities, unless our informants as among the Babylonians in another kind, and as in Egypt. The ancient religion of the Hindoos was noble and pure in comparison to its later stages; and we know that the Buddhist religion, so simple and "The Americans asked this lady. of the courier?" "Ah, happily," said Winterbourne, "the courier stayed at home." "She went with you all alone?" Mrs. Costello sniffed a little at her From Fraser's Magazine. ON JEWISH PROSELYTISM BEFORE THE Spiritual with its originator Sakya Muni, - WAR OF TITUS. BY FRANCIS W. NEWMAN. ON a broad survey of ancient history, so far as it is well known, it would appear that every national creed became encrusted with fable and error increasing with centuries. Nothing may be thought more puerile and contemptible than the mythology of the "Iliad;" but even in the Odyssey we find new growths superadded; and when the historical era of Greece opens, the heroes of the "Iliad" - nay, their attendants — are worshipped as gods; and over the Homeric dynasties a load of malignant sensational legends had been forged and accepted as truth, if not gospel. The marvellous tales of Hercules were magnified and multiplied. The cannibal feast made by Atreus for his brother was become an article of the national faith to doubt that Agamemnon sacrificed his daughter would have seemed heretical, though Homer knew nothing of it. The amour of the god Neptune with the hero Pelops is gravely alluded to in a religious hymn by the very religious Pindar. The wild story of Edipus slaying his father and marrying his mother ignorantly, is as old as the "Odyssey; " but : has been changed into a carnal sacerdotalism as unlike his doctrine as is VaticanThe religion of Persia suffered depravaism to the doctrine of Paul of Tarsus. tion between Cyrus and the last Darius. To degenerate seems to be the ordinary fate of national creeds. But perhaps the history of the Hebrew nation shows us one remarkable exception. To define the early state of the national belief might bring us into much controversy; but no one will deny that in its later documents there is a very sensible improvement on the older. Oxford was well acquainted early in this that Jephthah's sacrifice of his daughter priests and foreign notions. At the time of Uzziah the Hebrew acquaintance with foreign countries rapidly increased, and the men who led the national religion became aware how precious was its superiority. This presently led to the belief which pervades the psalms and prophecies remaining to us, that the heathen were to lay aside their idols, and come to learn divine truth of Jerusalem. The noble de sire to propagate to foreign nations the higher TRUTH which Israel, or rather Judah, possessed and cherished, burned in the hearts of the religious leaders, not the less because they saw the foreigner to be invading their country with his vain and corrupting idolatries. Isaiah uttered the word and Micah echoed it, " Many people shall say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob: and he will teach of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." From that era onwards the Jews became a religious power in the world, small and weak as was their secular State. When established for mercantile reasons in Egypt or elsewhere, they held together locally for their common religion: and, inasmuch as it could not occur to them to imitate the services of the Temple, nothing but the institution which we call the synagogue could grow up. This was the beginning of the process which was to separate between the ceremonies of the law and its moral doctrines. The exclusive claims set up for the Temple of Jerusalem did but make the synagogues more instructive and more attractive to the thoughtful minds of the foreigners among whom they were planted. Whether in the kingdom of Samaria there was much energetic religion of the same stamp as in Jerusalem, is a question so difficult to answer, that it is not safe to lay stress on the dispersion of its citizens in Assyria as an active spiritual force of the captives among the captors. But when Jerusalem itself fell under Nebuchadnezzar, thousands of those carried into Babylonia had an intense religion. Those who returned under Cyrus and later kings were probably the most ardent part of the nation; but they did not lessen the national zeal in leaving the less ardent multitude behind; on the contrary, by giving a new existence to the Temple, they concentrated upon new-born Jerusalem the hopes of all. Judah had long ceased to vex Ephraim, nor could Ephraim envy Judah; but all the twelve tribes (if twelve they really were, when Dan and Simeon were lost) reunited in the dispersion, looking up with one heart to Jerusalem as their national and religious centre. Clinging together on religious grounds, they clustered in the towns; whence mercantile necessity, as families multiplied, enforced a continuous migration, westward as well as eastward. Of the eastward movement we know little, except that some reached India and Cochin China, and continuing there for more than two thousand years have acquired the tint of the climate. Of the western movement we know thus much, that few towns of Asia Minor were without them, and that they reached Italy and Rome before the Christian era. There is no pretence or plausibility in calling the European Jews the two tribes, any more than the ten. No one knew of any separation. The Christian apostle James writes to his brethren of the twelve tribes without distinction. Paul in the Acts is represented as speaking before Agrippa concerning "the twelve tribes," undoubtedly meaning the entire and indivisible body known as "Jews" throughout the Roman empire. This remark is digressive, and is elicited by the wonderful modern fiction that the ten tribes are to be looked for as missing; out of which have arisen ridiculous theories and delusive efforts. were Visits to Jerusalem - whence originated the modern idea of pilgrimage prompted by religious zeal, as well as by liberal curiosity and patriotic interest; and Jerusalem became a spiritual heart, to which and from which the Jewish influences flowed. Rules were organized concerning proselytes, according as a foreigner might wish simply to attend the religious worship and instruction of the synagogue, or in a more complete sense to bind himself to the Mosaic law. When it is notorious that proselytes were thus classified in the national enactments, the very fact denotes that their number cannot have been few, nor their accession to the synagogues unexpected. The Jews, as we thenceforth call the whole twelve tribes, on the cardinal question of the divine nature and unity retained their superiority alike to the polytheists and to the Gentile philosophers; yet they imbibed many new tenets from the nations among whom they were mixed. Prominent among these was the belief in an after life and a divine judgment organized as a human tribunal, with a judge on the throne, accusers by his side and books of notaries. Along with this was the idea of a great malignant Some one will ask: Have we any direct attestation of their efficacy in proselyting? Commentators on the New Testament generally regard it as notorious, that the case of Cornelius, a devout man, attached to Jewish teaching, but uncircumcised, was anything but exceptional; but it is well here to appeal to the testimony of the historian Josephus. First, a few words may be in place concerning his trustworthiness. In attempting to narrate ancient events he undoubtedly betrays a national vanity, and misinterprets both the Hebrew Scriptures and Egyptian legends, to exalt the antiquity and greatness of his people, whom in one place he identifies with the shepherd kings of Egypt. In arguing against contemptuous Greeks, and Romans ridiculously ignorant, it is not wonderful that he is carried beyond sobriety. But in writing concerning the events of his own day and things which come within his immediate cognizance, he cannot easily have been deceived, and he wrote to confute enemies at a time when enmity was most bitter. His work on the Jewish war was laid before Vespasian and his son Titus; and he was not likely to assert as fact what the Gentiles everywhere knew to be untrue. Now concerning proselytism he makes very strong assertions. In his treatise to Epaphroditus, entitled "Against Apion " (ii. 39), he writes as follows: spirit, who dared to stand up against God | ics. They could learn whatever was best as his rival; thence called Satan or the in Greek philosophy, if unable to reject enemy. This probably came from Persia. some follies of demonology. This was a From Egypt or Babylonia or from both temperament very well suited to attract came a belief in magic and in disease and influence the better part of those pacaused by the indwelling of evil spirits: gans who had not imbibed the highest moreover any vague notions which they philosophy of the day. before had of angels were now sharpened and largely filled out. Angels were supposed to minister to God in the elements (a Persian idea), and to wait on him as bearers of errands to man. They learned even the names of seven archangels, who "stand before God" in a local heaven. Special angels, perhaps evil spirits, were supposed to uphold the pagan dynasties, which fell when the invisible patron was overcome by better angels. Each man was supposed, as by the Etruscans, to have a guardian angel or genius. Rules and recipes for casting out evil spirits were accepted, whether as a medical or as a religious process is hard to decide. Much more was adopted by the Pharisees (who were the progressive, innovating, and predominant body) than was ever acknowledged as binding on the nation. The Pharisees believed in the resurrection of the righteous that they acquiesced in a doctrine of Tartarus or hell, such as the Greeks taught, is doubted and keenly denied. In any case it is certain that the Sadducees were not thought less faithful to the national creed for rejecting the belief in spirits and angels and future life as an innovation on Moses. A passage in the fourth Gospel implies that the Pythagorean doctrine of transmigration was current among the contemporaneous Jews, so that a man may be punished for sins which his soul committed in a former body. But it is hard to find a trace of this elsewhere. Our laws have been thoroughly tested by If we cannot account some of these ourselves: also, in all other men (v rois unλois new ideas improvements, yet we must re- themselves ever more and more (úci kai μāλhov). ἅπασιν ἀνθρώποις) they have inspired a zeal for gard the change as a mark that the relig- Earliest, the philosophers among the Greeks, ious intellect among the Jews was anything while seeming to adhere to their native rebut stagnant. However great their rever-ligion, in fact followed him [Moses], holding ence for the written scriptures, the Phari-like sentiments concerning God, and teaching sees were not mere slavish commentators simplicity of life and a free imparting [of on Moses nor on the prophets. When they adopted new thoughts, they were glad so to interpret the old scriptures as to find countenance for them. Thus Moses was alleged to teach the resurrection of the just, when in his last song he addresses to God the words: "All the saints are in thy hand." There was both in the Pharisees and in the Essenes an evident striving after higher and new truth, which on the one hand opened them to many fanciful notions, but on the other conduced to enProbably he imagined the eternal fire of Vesta larged and nobler views of all moral top- to be borrowed from the Jews. goods] to one another. Not but that already even among the masses (rois λ0εow) there has arisen from a long time back much zeal for our piety; nor is there any one city, Greek or barbarian, nor a single nation, into which our custom of the seventh-day rest has not penetrated (diarepoiтnkε). Also our fastings and lighting of lamps and many of our customs concerning food are kept up. And they try to imitate also our concord of sentiment and free distribution of goods, and our indus |