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cloud of mist before the sun, when he looks abroad in the power of his brightness, and the storms are rolled away from before his face.

But thou thyself didst fall before Reuthamir, in all thy boasting words. As a tall ash of the mountain, when the tempest takes its


head and lays it level on the plain.

Come from thy secret cave, Seláma! thy foes are silent and dark. Thou dove that hidest in the clefts of the rocks! the storm is over and past. Come from thy rock, Seláma! and give thy white hand to the chief who never fled from the face of glory, in all its terrible brightness.

She gave her hand, but it was trembling and cold, for the spear was deep in her side. Red, beneath her mail, the current of crimson wandered down her white breast, as the track of blood on Cromla's mountains of snow, when the wounded deer slowly crosses the heath, and the hunter's cries are in the breeze. Blest be the spear of Reuthamir! said the faint voice of the lovely, I feel it cold in my heart. Lay me by the son of Semo. Why should I know another love? Raise the tomb of the aged, his thin form shall rejoice, as he sails on a low-hung cloud, and guides the wintry storm. Open your airy halls, spirits of

my love!

And have I quench'd the light which was pleasant to my soul ? said the chief of Morna.

My steps moved in darkness, why were the words of strife in thy tale? Sorrow, like a cloud, comes over my soul, and shades the joy of mighty deeds. Soft be your rest in the narrow house, children of grief! The breeze in the long whistling grass shall not awaken you. The tempest shall rush over you, and the bulrush bow its head upon your tomb, but silence shall dwell in your habitation; long repose, and the



years to come. The voice of the bard shall raise your remembrance in the distant land, and mingle your tale of woe with the murmur of other streams. Often shall the harp send forth a mournful sound, and the tear dwell in the soft eyes of the daughters of Morna.

Such were the words of Reuthamir, while he raised the tombs of the fallen. Sad were his steps towards the towers of his fathers, as musing he cross'd the dark heath of Lena, and struck, at times, the thistle's beard.



you not,

“What is more reasonable, than that they who

"take pains for any thing, should get inost in “ that particular for which they take pains ? “ They have taken pains for power, you for right

principles; they for riches, you for a proper “ use of the appearances of things: see whether

they have the advantage of you in that for 66 which

you have taken pains, and which they neglect: If they are in power,

and why will not you speak the truth to yourself, “ that you do nothing for the sake of power, but “ that they do every thing? No, but since I “ take care to have right principles, it is more “ reasonable that I should have power. Yes, “ in respect to what you take care about, your

principles. But give up to others the things “ in which they have taken more care than you. “ Else it is just as if, because you have right

principles, you should think it fit that when


shoot an arrow, you should hit the mark “ better than an archer, or that you

should forge " better than a smith.”


As most of the unhappiness in the world arises rather from disappointed desires, than from positive evil, it is of the utmost consequence to attain just notions of the laws and order of the universe, that we may not vex ourselves with fruitless wishes, or give way to groundless and unreasonable discontent. The laws of natural philosophy, indeed, are tolerably understood and attended to; and though we may suffer inconveniences, we are seldom disappointed in consequence of them. No man expects to preserve orange-trees in the open air through an English winter; or when he has planted an acorn, to see it become a large oak in á few months. The mind of man naturally yields tó necessity; and our wishes soon subside when we see the impossibility of their being gratified. Now, upon an accurate inspection, we shall find, in the moral government of the world, and the order of the intellectual system, laws as determinate fixed and invariable as any in Newton's Principia. The progress of vegetation is not more certain than the growth of habit; nor is the power of attraction more clearly proved than the force

of affection or the influence of example. The man therefore who has well studied the operations of nature in mind as well as matter, will acquire a certain moderation and equity in his claims upon Providence. He never will be disappointed either in himself or others. He will act with precision; and expect that effect and that alone from his efforts, which they are naturally adapted to produce. For want of this, men of merit and integrity often censure the dispositions of Providence for suffering characters they despise to run away with advantages which, they yet know, are purchased by such means as a high and noble spirit could never submit to. If

you refuse to pay the price, why expect the purchase? We should consider this world as a great mart of commerce, where fortune exposes to our view various commodities, riches, ease, tranquillity, fame, integrity, knowledge. Every thing is marked at a settled price. Our time, our labour, our ingenuity, is so much ready money which we are to lay out to the best advantage. Examine, compare, choose, reject; but stand to your own judgement; and do not like children, when you have purchased one thing, repine that you do not possess another which you did not purchase. Such is the force of well-regulated industry, that a steady and vigorous exertion of our faculties, directed to one end, will generally insure success.

Would you,

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