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No calling left, no duty broke,

to investigate a moss, a fungus, a beetle, or a shell, in ways of pleasantness and in paths of peace." They are al the formation of Supreme Intelligence, for a wise and worthy end, and may lead us by gentle steps and degrees to a faint notion of the powers of infinite wisdom. They have calmed and amused some of us worms and reptiles, and possibly bettered us for our change to a new and more perfect order of being.— Journal of a Naturalist.

mind, that there is something to be known above and | labours are, yet a brief gleam will occasionally lighten beyond the scope of unassisted human inquiry-some- the darksome path of the humble inquirer, and give thing which transcends the highest flight of human him a momentary glimpse of hidden truths. Let not, intellect, and is of greater importance than its most then, the idle and the ignorant scoff at him who desublime discoveries; and that is, the knowledge of votes an unemployed hour— God, of His attributes, His purposes, and His laws; a knowledge, for which man must be indebted to God himself, who has revealed it to him in His written Word. To this source and treasury of truth let him continually recur, for the purpose of humbling intellectual pride by the view of his own sinfulness and weakness; and of withdrawing his mind from too fixed and exclusive a contemplation of secondary causes, to the First Great Cause of all things. Let him accustom himself to trace the Creator in His creatures, to rise through Nature up to Nature's God, and to find, in the daily accumulating stores of knowledge, not only the means of worldly advancement, nor merely a resource for his hours of leisure or retirement, but fresh materials of humility and thankfulness. To a mind so disciplined, the pursuit of information will be at once delightful and profitable; and knowledge will be power, in the highest and noblest sense of the words,-the power of being and doing good.

ON THE STUDY OF NATURAL HISTORY.

TO SOLITUDE.

FROM THE REV. WILLIAM JONES.

THOU world, tumultuous and rude,
Farewell; and welcome solitude!
Here straight the path to Heaven lies;
Farewell, thou world of vanities!
Let nations and let princes rage,
Here lofty themes my thoughts engage;
The skies with hymns angelic ring;
With angels let me learn to sing!
Oh, here for ever may I dwell,
Far from the world's tumultuous swell,
Till Angels lift me to the skies,
And bear my soul to Paradise.
Oh, let me here, a hermit blest,
Enjoy a life of precious rest!

ANSWER.

FROM G. H. GLASSE.

AWAY with wishes fond and weak!
Why faint thy heart, and pale thy cheek?
Wilt thou the noble contest shun,
Where virtue is by labour won?
Wilt thou, Christ's soldier, dare to please
Thyself, in idle, monkish ease!
Is this a time to fold the hands
And shut the eyes, when hostile bands
Rush to the fight: their banners wave,
And challenge, impiously brave,
With bitter taunts and haughty boasts,
The armies of the Lord of Hosts?
Through camps thy journey to the skies,
And not through groves and grottoes, lies.
Lo! where thy Lord, his garments dyed
With blood, invites thee to his side!
Clothes thee with armour from above,
And tells thee, with a look of love,
One short but desperate conflict o'er,
The prize is bliss for evermore!

It is rather a subject of surprise that, in our general associations, and mixed societies, in times so highly enlightened as the present, when many ancient prejudices are gradually flitting away, as reason and science dawn on mankind, we should meet with so few, comparatively speaking, who have any knowledge of, or take the least interest in, Natural History; or if the subject obtain a moment's consideration, it has no abiding-place in the mind, being dismissed as the fitting employ of children and inferior capacities. But the natural historian is required to attend to something more than the vagaries of butterflies, and the spinnings of caterpillars. His study, considered apart from the various branches of science which it embraces, is one of the most delightful occupations that can employ the attention of reasoning beings. And perhaps none of the amusements of human life are more satisfactory and dignified than the investigation and survey of the workings and ways of Providence in this created world of wonders, filled with his never-absent power. It occupies and elevates the mind, is inexhaustible in supply, and, while it furnishes meditation for the closet of the studious, gives to the reflections of the moralizing rambler, admiration and delight, and is an engaging companion that will communicate an interest to every rural walk. We need not live with the humble denizens of the air, the tenants of the woods and hedges, or the grasses of the field; but to pass them by in utter disregard, is to neglect a large portion of rational pleasured it with His hand had given to it such life and sure open to our view, which may edify and employ many a passing hour, and, by easy steps, will often become the source whence flow contemplations of the highest order. Young minds cannot, I should conceive, be too strongly impressed with the simple wonders of creation by which they are surrounded: in the race of life they may be passed by, the business of life may not admit attention to them, or the unceasing cares of the world may smother early attainments; but they can never be injurious. They will give a bias to a reasoning mind, and tend in some after thoughtful, sobered hour, to comfort and to soothe. The little insights that we have obtained into Nature's works, are many of them the offspring of scientific research; and partial and uncertain as our

I HAVE sat upon the shore, and waited for the gradual approach of the sea, and have seen its dancing waves and white surf, and admired that He who mea

motion; and I have lingered till its gentle waters grew into mighty billows, and had well nigh swept me from my firmest footing. So have I seen a heedless youth gazing with a too curious spirit upon the sweet motions and gentle approaches of an inviting pleasure, till it has detained his eye and imprisoned his feet, and swelled upon his soul, and swept him to a swift destruction.-MONTAGU's Dedication.

HE whose heart is not excited upon the spot which a martyr has sanctified by his sufferings, or at the grave of one who has largely benefited mankind, must be more inferior to the multitude in his moral, than he can possibly be raised above them in his intellectual nature.-SOUTHEY

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was allowed an ample pension, and was continued chief in authority over the temple of Jagganátha.

View of the Temple of Jagganátha at Orissa. THE celebrated temple of Jagganátha is situated in the district of Cuttack, on the sea-coast of Orissa, a province under the British Government of Bengal, in Lat. 19° 49′ N., and Lon. 85° 54' E. The nominal chiefship of the country in which the temple is situated, is in the Rajah of Khoorda, a small principality, the capital of which stands about 20 miles S. W. of Cuttack. The aspect of the country on the seacoast is low, covered with wood, and totally flooded by the sea at spring-tides; and into this stoneless expanse of swamp and forest the numerous rivers from the interior discharge their waters through many channels, as in the coasts of Bengal and Egypt. The district has only three towns, deserving to be so called, one of which, adjoining the temple, is called Pooree, or The Town."

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Under the ancient Hindoo governments, the territory of Cuttack appears to have been divided among petty chiefs, having no regular head: one among them was the Khoorda Rajah, the hereditary highpriest of Jagganátha and keeper of his wardrobe, who probably possessed considerable influence over the

others.

The country was invaded at an early period by the Mahomedans, and was conquered by the Mahrattas in 1738, with whom it remained until conquered by the English in 1803. Afterwards, on the expulsion of the Mahrattas, a settlement was made with the tributary Rajahs, some of whom, however, though professing submission, tendered no tribute; among these was the Khoorda Rajah, then a boy of 18, who laid waste the adjoining country with fire and sword. A British army was in consequence collected, which had to conduct its operations in an almost impassable country, and amidst difficulties aggravated by the sanctity of the Rajah's priestly character. At length the Rajah voluntarily surrendered his sacred person, which was brought into camp, while the inhabitants of the adjacent districts came forth and fell down before him in humble adoration. On his surrender, he

Every Hindoo temple or place of pilgrimage has its marvellous legend or history, describing the circumstances to which it owes its supposed holiness,-events generally dated in a former age of the world. The legend further pretends to contain an account of the foundation of the first temple or shrine, the different visits paid to it by their idol-gods and heroes, its discovery and renewal in the present age, the marvels which have resulted from its worship, and the benefactions made to it by modern sovereigns. The last part of the story is generally the only portion of these lying legends which contains any real history.

The legend of Jagganátha states that an ancient king of Ootkala, the Hindoo name of Orissa, pressed down by the weight of his sins, addressed himself to Brahma, the idol-god whom he had chosen for his peculiar divinity, for instruction as to what he could do that would obtain for him happiness in a future state of existence. Brahma, says the story, perceiving the sincerity of his sorrow and his piety, directed him to make inquiry after a certain shrine built by his ancestors, which formerly stood by the side of a hill, and was made of massy gold, and was the abode of Vishnu. It had been buried by the sands thrown up by the sea. The worshipper was further informed that, if he would restore the worship of the temple, and renew the offerings which were formerly made there, he would ensure to himself a dwelling of happiness after his death, and, by inducing this pretended god again to take up his abode on earth, would procure the same happiness to the human race. For more particular information of the spot where the temple stood, the king was referred to a tortoise, as old as the world, which he would find near the hill Nila,

Delighted with the wonderful intelligence, the king set out to find his informant; and, on approaching a lake under the hill, a prodigious tortoise approached him, and asked him what he sought in that desert

1832.

spot. The king having informed him of his state and the object of his visit, was answered by the tortoise, that he well remembered the splendour of the ancient temple, but that age having impaired his memory, he could not distinctly point out the spot where it had stood; that Vishnu had long dwelt there, and that other gods often visited the spot for recreation and amusement; but that, owing to the neglect of the wonted sacrifices and offerings, he had returned to his own paradise. The tortoise, however, informed the anxious monarch, that on the borders of another lake he would find an immortal raven, with feathers white by age, and that from him he would attain complete satisfaction on the subject of his inquiry. The king lost no time in proceeding on his journey; and having found the immortal bird, he inquired of him every particular regarding the holy shrine, and its founders. The raven, deeply versed in ancient history, related to the delighted sovereign the deeds of his great ancestors, and especially the piety of him who obtained the favour of Vishnu's residence in the temple, which he had constructed for him of gold "that time, lined with precious stones: he added, which destroyed all things, had respected this magnificent edifice, which was only buried about ten miles below the surface of the earth: that after the disappearance of the temple, Vishnu, unwilling to quit the mountain, his favourite abode, had changed himself into a margosa tree (Malia Azadirachta, Lin.); but the holy hermit, Markandia, perceiving that the tree gave no shade, breathed upon it, and reduced part of it to ashes; but as the tree was necessarily immortal, Having communicated part of it still remained." these important facts, the raven set out with the king to the spot where the temple was buried, and, removing the sand with his beak, exhibited to his royal com panion the golden shrine, and then re-covered it as before.

The king now returned to Brahma to consult on his future proceedings, in order to awaken in the minds of the people the devotion which he thought The god advised this place ought ever to inspire. him to build a new temple on the same spot; but as the present age was so bad, it would not be safe that the material employed should be gold, as it would be stolen piecemeal by the visiters; he might therefore construct it of brick. The name by which the god to be worshipped was to be known, was that of Sri Jeo, or the Sacred Spirit; he was also to build a town near the temple: and Brahma further informed his worshipper, that when these works should be accomplished, Vishnu himself, in the form of the trunk of the partially-blasted tree, would appear on the seashore. "This trunk," said the god, "thou wilt convey with pomp to the new temple. The carpenter of the gods, Vishvakarma, shall himself come and fashion And thou wilt place by it into the image of Vishnu. his side his sister Subaddra, and his brother Balarama; and thou wilt cause daily sacrifices to be offered to him, and thus ensure to thyself, and to all who shall follow thy example, entrance into the paradise, Vaikoonta. Since Vishnu will not be able to consume all the food which will be prepared for him, the remnants may be eaten by men for their purification, and the remission of their sins. Happy they who may attain the smallest particle! To give thee an idea of the value of these remnants, if by accident any fragments should fall on the earth, the gods would scramble for them, even though dogs had already devoured a part; or should an outcast draw from the mouth of a dog rice then devoted to Vishnu, and put it in the mouth of a Bramin, so great is the efficacy of that rice, that it would instantly purify him from sin. The very sight

of the temple will procure to those who visit it benefits incalculable. To receive stripes from the Bramins appointed to distribute the rice, is a work singularly meritorious. Indra, and all the gods, will visit the city; and Vishnu, who will reside there: the sand which the sea shall deposit on the side facing the temple, shall be called gold dust; whoever shall die on that sand, shall assuredly go to the paradise of Vishnu." The monarch without delay set about the work; he built the city, and erected the temple; and, in due time, he saw the promised tree arrive on the shore. Having paid due adoration to the divine block, the king, with a hundred thousand men, bore the future idol in triumph to the city. The heavenly carpenter delayed not to arrive, and undertook the task of sculpture, promising to complete the work in one night, on condition that he was not interrupted, and that no one should inspect him; a single glance of the eye, it was announced, would cause him immediately to disappear never to return.

The sculptor of wood working in perfect silence, the king suspected that he had broken his engagement; and, to assure himself on the point, softly peeped through a crevice in the door, and saw with delight that the workman was diligently performing his task, and quickly withdrew. But Vishvakaram had perceived him, and instantly vanished, leaving the block with scarcely the rudest approach to the intended form. The king, nevertheless, considering the imperfect image to be divine, paid homage, and gave to it his daughter in marriage. This absurd story is still believed, and this monstrous image continues in the same form to this day, receiving adoration [To be continued.] under the title of Jagganátha, or lord of the world.

THE ROCK SAMPHIRE. BOTANICAL topography, which treats of the stations as well as of the habitations of vegetables, is a subject not wholly without interest and value. It is well known that very different plants abound in different soils; that some grow on land, and some in water; that some like one, and some another situation. example, to take plants which are very closely allied, the lichens are dry plants, and never grow under water; the fuci are watery plants, and never grow out of water: and the same may be said of many other plants, some of which are, as it were, the living boundaries of land

[The Rock Samphire.

For

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and sea: thus, the Samphire (Crithmum Maritimum,) never grows but on the sea-shore, and yet it never

grows within reach of the waves,- that is to say, it is | never so near as to be wholly covered by the waters. It happened not long since, that a knowledge of this fact was useful in a way and at a time when botanic knowledge might, beforehand, have been expected to be of little practical importance.

During a violent storm in November, 1821, a vessel, passing through the English Channel, was driven on shore near Beachy Head; and the whole of the crew being washed overboard, four escaped from the wreck, only to be delivered as they thought to a more lingering and fearful, from its being a more gradual and equally inevitable death; for, having in the darkness of the night been cast upon the breakers, they found, when they had climbed up the highest of these low rocks, that the waves were rapidly encroaching on their asylum; and they doubted not, that when the tide should be at its height, the whole range would be entirely covered with water. The darkness of the night prevented any thing being seen beyond the spot upon which they stood, and this was continually decreasing by the successive encroachments of each advancing wave. The violence of the storm left no hope that their feeble voices, even if raised to the uttermost, could be heard on shore; and they knew that amidst the howling of the blast their cries could reach no other ear than that of God. What human arm could give assistance in such a situation? even if their distresses were known, how vain were the help of man! The circle of their existence here seemed gradually lessening before their eyes; their little span of earth gradually contracting to their destruction: already they had climbed to the highest points, and already the furious waters followed them, flinging over their devoted heads the foremost waves, as heralds of their speedily approaching dissolution. At this moment one of these wretched men, while they were debating whether they should not, in this extremity of ill, throw themselves upon the mercy of the waves, hoping to be cast upon some higher ground, as, even if they failed to reach it, a sudden would be better than a lingering death-in this dire extremity, one of these despairing creatures, to hold himself more firmly to the rock, grasped a weed, which, even wet as it was, he well knew, as the lightning's sudden flash afforded a momentary glare, was not a fucus, but a root of Samphire; and he recollected that this plant never grows under water. This then became more than an olive branch of peace, a messenger of mercy; by it they knew that He who alone can calm the raging of the seas, at whose voice alone the winds and the waves are still, had placed his landmark, had

Year.

planted his standard here, and by this sign they were assured that He had said to the wild waste of waters, "Hitherto shalt thou come, and no further." Trusting, then, to the promise of this Angel of the Earth, they remained stationary during the remainder of that dreadful; but then comparatively happy night; and in the morning they were seen from the cliffs above, and conveyed in safety to the shore.-BURNETT's Introductory Lecture.

English name, as etymologists contend, from the French Samphire, or St. Peter's Wort, very probably derives its name Herbe de St. Pierre,' and hence, if such be the case, it would be more correctly written, according to Smith, Sampire, or, as degenerated from St. Pierre, san-pire.

The botanical name Crithmum has been given to this plant from the resemblance its seeds bear to grains of barley, the crithe of the Greeks.

SÍNGULAR PROPERTIES OF THE FIGURE

9.

MULTIPLY 9 by itself, or by any other single figure, and the two figures forming the product will, in each case, if added together, amount to 9: for example, 9 multiplied by 9 is 81, and 8 and 1 added together make 9; so on with the other figures.

The figures forming the amount of 1 2 3 4 5 6 7 8 9, added together, (viz. 45,) will also, if added together make 9.

The amount of the several products or multiples of 9, (9, 18, 27, 36, 45, 54, 63, 72, 81,) namely 405, when divided by 9, gives a quotient of 45, and the figures forming either the dividend or the quotient, added together, make 9. the products of 9 multiplied by a single figure, as by 18, 27, Multiply any row of figures either by 9, or by any one of 36, 45, 54, 63, 72, or 81, and the sum of the figures of the product added together will be divisible by 9.

Multiply the 9 digits in the following order, 1 2 3 4 5 6 7 8 9, by 9, or by any one of the products of 9 mentioned in the last paragraph, and the product will come out all in that figure will be the one which, multiplied into 9, supone figure, except the place of tens, which will be a 0, and plies the multiplier; that is, if you select 9 as the multiplier, the product will be (except the place of tens) all ones; if you select 18, all twos; if 27, all threes, and so on. Omit the 8 in the multiplicand, and the 0 will also vanish from the product, leaving it all ones, twos, threes, &c. as the case may be.

THERE is not any benefit so glorious in itself, but it may yet be exceedingly sweetened and improved by the manner of conferring it. The virtue, I know, rests in the intent; the profit, in the judicious application of the matter; but the beauty and ornament of an obligation lies in the manner of it.-SENECA.

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1700..5,475,000

1740..6,064,000

10..5,240,000

50..6,467,000

20..5,565,000

60..6,736,000

90..8,675,000 1801..9,168,000

1811..10,502,500 21..12,218,500 31..14,594,500

30..5,796,000

70..7,428,000

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:

METHOD is the very hinge of business; and there is no method without punctuality. Punctuality promotes the peace and good temper of a family. The calmness of mind which it produces is another advantage of punctuality. A man without punctuality is always in a hurry; he has no time to speak to you, because he is going elsewhere; and when he gets there, - he is too late for his business; or he must hurry away to another before he can finish it. Punctuality gives weight to character. Such a man has made an appointment then I know he will keep it." And this begets punctuality in those with whom he lives; for, like other virtues, it propagates itself. Servants and children must be punctual, where the master of the family is so. Appointments become debts. If I have made an appointment with you, I owe you punctuality, and I have no right to throw away your time, even though I might my own. To be punctual is to do as we would be done by; for who likes to be kept waiting? Punctuality is the best of economy; for what have we that is so precious as time? Punctuality is part of piety towards God; for of what gift shall we be called to give so strict account as of those hours without which no other gift can be exercised at all.

WISDOM doth balance in her scales those true and false pleasures which do equally invite the senses; and rejecting all such as have no solid value or lasting refreshment, doth select and take to her bosom those delights that, proving immortal, do seem to smell and taste of that paradise from which they spring. Like

the wise husbandman, who taking the rough grain which carries in its heart the bread to sustain life, doth trample under foot the gay and idle flowers which many times destroy it.-A. M.

FAMILIAR REMARKS ON ARCHITECTURE.

I.

ALMOST every body occasionally travels from one part of the country to another, and amongst the many picturesque objects which attract the attention, none are more conspicuous than the churches and cathedrals in the villages or cities through which the traveller passes in his route. Even those who are prevented by circumstances from making these excursions, whose lot is cast in London, or in a country town, or in a remote village, have generally in the neighbourhood of their residence one or more of those venerable structures, which, whether considered in a religious or scientific point of view, call upon us for attention and admiration. When looking at any particular building, it naturally occurs to us to inquire how long it has been standing on the spot where we now see it. If any one be at hand we ask the question, and perhaps receive a satisfactory answer, though it is more probable that the answer will be one expressing a total ignorance of the subject. Most persons would, no doubt, be glad to possess a few rules, by the knowledge of which they might themselves be able to guess, within a few years, the age of the building they were surveying; and to supply these is the intention of the following remarks.

The doors and windows of old English churches, generally, have pointed arches; and from the shape of these arches, principally, though there are other lesser distinctions, the age of the building may be most accurately learned, as they have varied in height and width from age to age. Buildings constructed with arches of this description are usually called Gothic, a name given to them originally as a term of reproach, because they were supposed formerly to be the remains of the architectural taste of the Goths, and

considered to be very inferior to the productions of Greece and Rome. A more correct name for them, however, though one not so frequently employed, is the English style, because buildings of this kind were first introduced in England, and no other country can boast finer specimens than are still remaining here.

Before the introduction of the English or pointed arch, the circular or rounded arch was in use; and a few very beautiful examples of this kind of building still remain in different parts of the country. It is called Saxon or Norman, from its having prevailed during the reign of the Saxon and Norman kings in It commenced at the establishment of England. Christianity among the Saxons, in the 6th century, and continued to about the year 1135, in the reign of king Stephen. The entrance to the Temple Church, London; the Abbey Gate, Bristol; and the Church of Romsey, in Hampshire, are in this style of architecture. The doors in this style are sometimes quite plain, and sometimes very richly carved.

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Between the reign of Stephen and that of Henry

the circular arch began to disappear; and before the death of the latter monarch, gave way to the pointed arch. At first the two arches were intermixed; and the style was then called, semi-or half-Norman. Some suppose that the pointed arch was introduced from the Saracens, by the Crusaders to the Holy Land, and from this circumstance, they call it the Saracenic arch; but the greater number of persons imagine it to have arisen from the accidental crossing of several rounded arches with each other. That this will produce pointed arches of different widths and heights, according to the points where they cross each other, may easily be shown by placing two hoops or rings across each other, allowing one point of the hoops or rings to rest upon a floor or table. The crossings of the boughs of trees in an avenue, also afford a familiar illustration of the same fact. In the Temple Church, the two arches may be found united, and other specimens may be seen in the church of St. Cross, near Winchester; the ruins of Buildwas Abbey, Shropshire; Fountains Abbey, Rievaulx Abbey, and Roche Abbey, in Yorkshire.

When the circular arch totally disappeared, in 1220, the Early English Style commenced. The windows of this style were at first very narrow in comparison with their height: they were called lancet-shaped, and were considered very elegant: two or three were frequently seen together, connected by dripstones. In a short time, however, the windows became wider, and divisions and ornaments were introduced. Sometimes the same window was divided into several lights, and frequently finished at the top by a light in the form of a lozenge, circle, trefoil, or other ornament. A specimen of this style may be seen in the beautiful church of St. Saviour's, Southwark, which has lately been thrown

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