was too much perplexed by the novelty of the scene. The high altar (the altar where S. Chrysostom once stood) is clean gone; it faced the main entrance from the west. There is still a smallpulpit, to which a straight row of stairs leads, whence an harangue is made every Friday.

We wandered about for some time; but the three French officers to whom the firman had been granted, apparently anxious to have done with the business, hurried us to the cloisters, (as I shall term them, from want of knowing better) up some steps; and from thence to the outside, where we were at last able to climb to the top, and to enter a little gallery surrounding the interior of the dome, that resembles the whispering gallery of S. Paul's Cathedral in London, and commands an admirable view of all that is going on below. The depredations which travellers and others have here made upon the mosaic-work of the ceiling of the dome are but too plain. In some places the mosaic is stripped off for several feet and such appears to be the ravenous collectorship of the Frank visitors, that even the little boys in the streets are assiduously on the watch for their opportunity clandestinely to offer for sale the plunder of this ancient edifice, wrapped up in pieces of paper; and now and then positive fragments of the plaister, with the mosaic-work imbedded in it. The material consists of square bits of glass, with a gold enamel over the surface exposed to view. The roof is so blackened that it is not possible to see clearly what the design is, which appears, as far as one can judge, to be that of the dove descending. The groundplan of the Church resembles a Greek cross. The length of the nave from east to west, is about 270 feet; its breadth 150; from the floor to the span of the dome, about 185 feet. There is something remarkable in the dome, which has barely more than a concavity of twenty-two feet from its span.

There is a peculiarity remarked by architects in these buildings which belong to a school termed the Byzantine, almost extinct as a form of modern architecture; that the principal dome, which is their leading characteristic, unlike that of S. Paul's or S. Peter's at Rome, is supported by four huge columns. Those in this church are said to have been part of the temple of the sun at Baalbec. They are of porphyry; but the fact of their coming from Baalbec rests upon no very good authority, as you will hereafter see; and hence when the circular wall is raised upon the pillar that has to bear the dome, its tendency is to bulge outwards. This has been corrected in the dome of S. Paul's by several strata of chains imbedded into the work. In S. Sophia the architect has been compelled to raise immense solid buttresses on the outside, which grievously disfigure its external symmetry. Indeed the simple truth must be confessed, that its exterior is extremely plain, ugly, and shapeless. The emperor Justinian is said to have caused a

picture of king Solomon to be painted and placed on an adjoining fountain, looking in an attitude of deep astonishment towards the Church of S. Sophia. On the consecration of the Church, as if in rivalry of Solomon, 1000 oxen, 1800 sheep, 600 deer, 1000 pigs, 10,000 fowls, were slaughtered for the poor, 30,000 measures of corn distributed, and several hundredweight of gold divided amongst them. It is also said, that during the consecration service, as the emperor stood before the high altar, and repeated the words, "I thank thee, GOD, that Thou hast permitted me to complete this work ;" and hardly were the words uttered than, almost in the same breath, he added, "Solomon, I have outdone thee!"

Leaving this ancient venerable building, now for the sins of its former people, a mosque of the same GOD, but in servitude to a spurious law and revelation, we come to the mosque of Sultan Achmet, which is really beautiful. It has been built, as indeed have all the Turkish mosques, after the form and pattern of S. Sophia, but with a design suited to the beautiful minarets, which here are true and natural parts of the building, and not forcible additions contrary to the spirit and character of the design, as in the case of S. Sophia. The exceeding cleanliness, elegance, simplicity, and beauty of its interior corresponded with the fascinating symmetry of its many domes and minarets peeping out from the trees. This mosque looks down upon the Atmeidan or Hippodrome; and in its presence was accomplished that romantic tragedy of Ottoman history, the murder of the young Sultan, Osman, by an insurrection of the well-known lawless janissaries. How little did they foresee that the blood of their prince was to be the signal forerunner of their own, at the hands of the lineal descendant of their murdered monarch! This very Hippodrome was literally strewed with the limbs and corpses of massacred janissaries, in the savage but necessary (?) extermination of them, in 1826, by sultan Mahmoud.

The Suliemanieh was but a repetition of the preceding. To an architect there may have been many interesting points of difference; but its general appearance is much the same. The eye, and I may say the heart, sadly misses the high altar of the Christian Church in these oriental temples. The mitraal or Mahometan altar is but a niche, on which to preserve the Koran, in such part of the edifice where it may be nearest Mecca: it is a mere mark or magnet indicating Mecca, wherever it is found. On the walls are written in gold letters, on blue ground, several sentences of the Koran, and other expressions of piety. They are for the most part unexceptionable, as may be seen from the full description J. Von Hanner's work contains; as, for instance, that in the Suliemanieh, “I have lifted up my eyes to Him Who sustaineth heaven and earth." Indeed on this, and I may now add, on many

subsequent occasions, how much I have been impressed with the truth, that no Christian can or ought to return from among a Mahometan people without the deepest humiliation at having witnessed how greatly they surpass himself in fear and reverence for the name, the house, the worship, and the laws of Almighty GOD. Were we not too proud, we have, as a Christian people, the opportunity of taking a lesson in the honour due to our Christian faith and profession from observing the devotion of the Mahometans. Formby's Visit to the East.

THE KNIGHTS TEMPLARS.

AMONGST the religious and military orders that sprung into existence during the middle ages, there were scarcely any of more importance than that of the Knights Templars. It was originally founded by nine knights, who, seeing the many perils to which the pilgrims to the Holy Land were exposed, united themselves together for their defence and protection. Their intentions and devotion met with the warm approbation of the Patriarch, in the presence of whom they took the three vows of chastity, poverty, and obedience; and also a fourth, to war incessantly in the cause of the Holy Land and the pilgrims. The patronage of King Baldwin the Second was also secured for them, and he gave them a portion of his own palace for their residence. As this was contiguous to the Temple, they styled themselves "Soldiers of the Temple," or Templars. During the first nine years which elapsed after the institution of their order, the knights of the temple lived in poverty, religiously devoting all the money which was sent to them from Europe to the advantage of the Holy Land, and the service of the pilgrims. They had no peculiar habit; their raiment was such as the charity of the faithful bestowed upon them; and though knights, and engaged in constant warfare against the infidels, their poverty and moderation were such, that Hugh des Payens, and his companion Godfrey of S. Omer, had but one war-horse between them; 66 a circumstance which they afterwards, in their brilliant period, commemorated by their seal, which represented two knights mounted on one horse,-a device chosen with a view of inculcating humility on the brethren, now beginning to wax haughty and insoJent."

Baldwin the Second, resolved to further the cause to his utmost ability, by obtaining the confirmation of the Pope, despatched two of the order to Rome, in 1127, for this purpose; giving them at the same time letters of introduction to S. Bernard, the celebrated Abbot of Clairvaux. He had for some time taken a deep interest

in the progress of the Templars, and on this occasion he wrote a most eloquent work in their behalf. The following is the description which he gives of the habits and zeal of these holy knights :"They go and come at a sign from the master; they wear the clothing which he gives them, and ask neither food nor clothing from any one else. They live cheerfully and temperately together, having neither wives nor children; and that nothing may be wanting to evangelical perfection, they live without property in one house, endeavouring to preserve the unity of the spirit in the bond of peace, so that one heart and one soul would appear to dwell in them all. They never sit idle, or wander about searching for news. When they rest from warfare against the infidels, (which very seldom is the case,) not to eat the bread of idleness, they employ themselves in repairing their clothes and arms, or do something which the master enjoins, or the common need requires. Amongst them is no respect of persons; the best and not the noblest are the most highly esteemed. They endeavour to outvie each other in respect, aud to bear each others' burthens. No light words or jeers; no murmur or immoderate laughter is permitted to pass unreproved, if any one should haply indulge therein. They avoid games of chess and tables; they are opposed to the chase, and also to hawking, in which others so much delight. They hate all jugglers and mountebanks, all wanton songs and plays, as vanities and follies of the world. They cut their hair in obedience to these words of the Apostle, it is not seemly in a man to have long hair.' . . Clothed in simple attire, and covered with dust, they present a countenance embrowned by the heat of the sun, and a look severe and haughty. At the approach of war they arm themselves with faith within, and with iron without. They never adorn themselves with gold, wishing to excite fear in the enemy, and not a desire of booty. They delight in horses which are strong and swift, not in such as are handsomely marked and richly caparisoned; wishing to inspire terror rather than win admiration. They go not impetuously into battle, but with care and foresight, peaceably as becometh the true children of Israel. But when once the engagement has commenced, then they rush without delay on their foes, esteeming them but as sheep; and know no fear, even though they should be few, relying on the aid of the LORD of Sabaoth. Thus they are in union strange, at the same time gentler than lambs, and fiercer than lions; so that one may doubt whether to call them monks or knights. But both names suit them, for theirs is the mildness of the monk, and the valour of the knight. What re

mains to be said but that this is the LORD's doing, and it is wonderful in our eyes? Such are they, whom God has chosen out of the bravest in Israel, that, watchful and true, they may guard the holy sepulchre, armed with swords, and well skilled in war."

Not long after the circulation of this epistle, a council was held

at Troyes, in January, 1128. At this two Archbishops, ten Bishops, and many Abbots were present; and before them Hugh des Payens, the master of the Templars, stated at large the principles upon which the order was founded, and the gallant achievements which had been accomplished by the doughty knights. The council approved of the order, and a white mantle was determined upon as the distinguishing dress of the Templars. Subsequently in 1146 a red cross was added to the mantle, and a banner assumed, on which the cross also was marked, and these words inscribed, "Non nobis, Domine, non nobis, sed nomini Tuo, da gloriam."-(Not unto us, O LORD, not unto us, but unto Thy name, give the glory.)

After this honours and wealth were bestowed upon the Templars, and the gallant deeds which they performed in the Holy Land showed that they fully deserved the praises that had been awarded unto them. Of these, however, we will not speak at present, but rather of what may be termed the internal economy of the body. The Templars were divided into three distinct classes, -knights, chaplains, and serving-brethren. None were admitted but those who had already been knighted, and every candidate was bound to swear that he was of knightly family, born in wedlock, free from all vows, unmarried, and not in debt. The reception of the knight took place in one of the chapels, and in presence of the chapter. Before his introduction, two or three of the oldest knights were sent to lay before the candidate the nature of the vows he was about to take, the services he was bound to perform, and the requirements with which he must comply. When these preliminaries had been gone through, he was brought into the chapter, and prostrating himself at the feet of the master, with folded hands, asked for admission. The master then replied, "Beloved brother, you are desirous of a great matter, for you see nothing but the outward shell of our order. It is only the outward shell, when you see that we have fine horses and rich caparisons; that we eat and drink well, and are well clothed. From this you conclude that you will be well off with us; but you know not the rigorous maxims which are in our interior. For it is a hard matter for you, who are your own master, to become the servant of another. You will hardly be able to perform in future what you wish yourself; for when you may desire to be on this side of the sea, you will be sent to the other; when you may wish to be in Acre, you will be sent to Antioch, to Tripoli, or Armenia; or you may be sent to Apulia, to Sicily, or Lombardy, or to Burgundy, France, England, or any other country where we have houses and possessions. When you wish to sleep you may be ordered to watch; when you wish to watch you may be ordered to go to bed; when you wish to eat, then you may be ordered to do something else. And as both we and you might suffer great inconvenience from what you have per