fault of the language itself? Wieland in his Oberon, broke successfully through equal difficulties. It is grievous to think how much less careful the English have been to preserve than to acquire. Why have we lost, or all but lost, the ver or for as a prefix,-fordone, forwearied, &c.; and the zer or to,—zerreissen, torend, &c. Jugend, Jüngling: youth, youngling; why is that last word now lost to common use, and confined to sheep and other animals?

Ἐν τῷ φρονεῖν μηδὲν ἥδιστος βίος. Soph.

His life was playful from infancy to death, like the snow which in a calm day falls, but scarce seems to fall, and plays and dances in and out till the very moment that it gently reaches the earth.

THE UNIVERSE.

It surely is not impossible that to some infinitely superior being the whole universe may be as one plain, the distance between planet and planet being only as the pores in a grain of sand, and the spaces between system and system no greater than the intervals between one grain and the grain adjacent.

3

HARBEROUS.

Harberous, that is, harbourous, is the old version of St. Paul's pλóevoç, and a beautiful word it is. Kooμoç should be rendered a gentleman in dress and address, in appearance and demeanour, a man of the world in an innocent sense. The Latin mundus has the same double force in it; only that to the rude early Romans, to have a clean pair of hands and a clean dress, was to be drest; just as we say to boys, "Put on your clean clothes!"

We

The different meanings attached to the same word or phrase in different sentences, will, of course, be accompanied with a different feeling in the mind; this will affect the pronunciation, and hence arises a new word. should vainly try to produce the same feeling in our minds by and he as by who; for the different use of the latter, and its feeling having now coalesced. Yet who is properly the same word and pronunciation, as with the digammate prefix, and as qui κai ó.

AN ADMONITION.

THERE are two sides to every question. If thou hast genius and poverty to thy lot, dwell on the foolish, perplexing, imprudent, dangerous, and even immoral, conduct of promise

breach in small things, of want of punctuality, of procrastination in all its shapes and disguises. Force men to reverence the dignity of thy moral strength in and for itself,-seeking no excuses or palliations from fortune, or sickness, or a too full mind that, in opulence of conception, overrated its powers of application. But if thy fate should be different, shouldest thou possess competence, health and ease of mind, and then be thyself called upon to judge such faults in another so gifted,-O! then, upon the other view of the question, say, Am I in ease and comfort, and dare I wonder that he, poor fellow, acted so and so? Dare I accuse him? Ought I not to shadow forth to myself that, glad and luxuriating in a short escape from anxiety, his mind over-promised for itself; that, want combating with his eager desire to produce things worthy of fame, he dreamed of the nobler, when he should have been producing the meaner, and so had the meaner obtruded on his moral being, when the nobler was making full way on his intellectual? Think of the manifoldness of his accumulated petty calls! Think, in short, on all that should be like a voice from heaven to warn thyself against this and this, and call it all up for pity and for palliation; and then draw the balance. Take him in his whole,—his head, his heart, his wishes, his innocence of all selfish crime, and a hundred years hence, what will be the result? The good,-were it but a single volume

that made truth more visible, and goodness more lovely, and pleasure at once more akin to virtue and, self-doubled, more pleasurable! and the evil,-while he lived, it injured none but himself; and where is it now? in his Follow it not thither.

grave.

TO THEE CHERUBIM AND SERAPHIM
CONTINUALLY DO CRY.

THE mighty kingdoms angelical, like the thin clouds at dawn, receiving and hailing the first radiance, and singing and sounding forth their blessedness, increase the rising joy in the heart of God, spread wide and utter forth the joy arisen, and in innumerable finite glories interpret all they can of infinite bliss.

DEFINITION OF MIRACLE.

A PHENOMENON in no connection with any other phænomenon, as its immediate cause, is a miracle; and what is believed to have been such, is miraculous for the person so believing When it is strange and surprising, that is, with out any analogy in our former experience-it is called a miracle. The kind defines the thing: the circumstances the word.

To stretch out my arm is a miracle, unless the materialists should be more cunning than

To

they have proved themselves hitherto. reanimate a dead man by an act of the will, no intermediate agency employed, not only is, but is called, a miracle. A scripture miracle, therefore, must be so defined, as to express, not only its miracular essence, but likewise the condition of its appearing miraculous; add therefore to the preceding, the words præter omnem priorem experientiam.

It might be defined likewise an effect, not having its cause in any thing congenerous. That thought calls up thought is no more miraculous than that a billiard ball moves a billiard ball; but that a billiard ball should excite a thought, that is, be perceived, is a miracle, and, were it strange, would be called such. For take the converse, that a thought should call up a billiard ball! Yet where is the difference, but that the one is a common experience, the other never yet experienced?

It is not strictly accurate to affirm, that every thing would appear a miracle, if we were wholly uninfluenced by custom, and saw things as they are:-for then the very ground of all miracles would probably vanish, namely, the heterogeneity of spirit and matter. For the quid ulterius? of wonder, we should have the ne plus ultra of adoration.

Again the word miracle has an objective, a subjective, and a popular meaning;-as objective,--the essence of a miracle consists.in the heterogeneity of the consequent and its