sake his master, ordered the body to be buried, and the dog preserved and brought to him.

3. A few days afterward, there was a muster of the soldiers, so that every man was forced to march in order before the king. The dog a quietly by him for some time; but when he saw the murderers of his late owner pass by, he flew upon them with extraor dinary fury, barking, and tearing their garments, and frequently turning about to the king; which both excited the king's suspicion and the wonder of all who stood about him. The men were in consequence apprehended, and though the circumstances which appeared in evidence against them were very slight, they confessed the crime, and were accordingly punished.

4. An old writer mentions a similar case of attachment and revenge which occurred in France in the reign of Charles V. The anecdote has been frequently related, and is as follows: A gentleman named Macaire, an officer in the king's body guard, entertained, for some reason, a bitter hatred against another gentleman, named Aubrey de Montdidier, his comrade in service. These two having met in the forest of Bondis, near Paris, Macaire took an opportunity of treacherously murdering his brother officer, and buried him in a ditch.

5. Montdidier was unaccompanied at the moment, excepting by a greyhound, with which he had probably gone out to hunt? It is not known whether the dog was muzzled, or from what other cause it permit ted the deed to be accomplished without its interference. Be this as it may, the hound lay down on the grave of its master, and there remained till hunger compelled it to rise."

6. It then went to the kitchen of one of Aubry de Montdidier's dearest friends, where it was welcomed warmly, and fed. As soon as its hunger was appeased, the dog disappeared. For several days this coming and going was repeated, till, at last, the curiosity of those who saw its movements was excited, and it was

resolved to follow the animal, and see if anything could be learned in explanation of Montdidier's sudden disappearance.

7. The dog was accordingly followed, and was seen to come to a pause on some newly turned-up earth, where it set up the most mournful wailings and howlings. These cries were so touching, that passengers were attracted; and finally digging into the ground at the spot, they found the body of Aubry de Montdidier. It was raised and conveyed to Paris, where it was soon afterward interred in one of the city cemeteries.

8. The dog attached itself from this time forth to the friend already mentioned, of its late master. While attending on him, it chanced several times to get a sight of Macaire, and on every occasion it sprang upon him, and would have strangled him, had it not been taken off by force. This intensity of hate on the part of the animal, awakened a suspicion that Macaire had had some share in Montdidier's murder; for his body showed him to have met a violent death.

9. Charles V., on being informed of the circumstances, wished to satisfy himself of their truth. He caused Macaire and the dog to be brought before him, and beheld the animal again springing upon the object of its hatred. The king interrogated Macaire closely, but the latter would not admit that he had been in any way connected with Montdidier's murder.

10. Being strongly impressed by a conviction, that the conduct of the dog was based on some guilty act of Macaire, the king ordered a combat to take place between the officer and his dumb accuser, according to the practice in those days, between human plaintiffs and defendants. This remarkable combat took place on the Isle of Notre-Dame at Paris, in presence of the whole court. The king allowed Macaire to have a strong club, as a defensive weapon; while, on the other hand, the only self-preservative means allowed to the dog, consisted of an empty cask, into which it could retreat, if hard pressed.

11. The combatants appeared in the lists. The dog seemed perfectly aware of its situation and duty. For a short time it leaped actively around Macaire, and then, at one spring, it fastened itself upon his throat in so firm a manner, that he could not disentangle himself. He would have been strangled, had he not cried for mercy, and avowed his crime. He was liberated from the fangs of the dog, only to perish by the hands of the law.

QUESTIONS.-1. What are we told by Plutarch of a certain Roman slave and his dog? 2. What did Pyrrhus order to be done with the dead body and with the dog? 3. What happened a few days after, when there was a muster of the soldiers? 4. What similar circumstance occurred in France in the reign of Charles V.?

LESSON LXVI.

10.

SPELL AND DEFINE-1. HU MAN' I TY, human nature; mankind. 2. E QUIVO CATE, to speak purposely so as to convey a false impression. 3. Pos' I TIVE LY, absolutely; certainly. 4. RE PORT, hearsay; rumor. 5. CON JECT URE, supposition. 6. BE TRAY', show; disclose. 7. IM PER TI NENT, saucy; impudent. 8. OP PO' NENT, one that opposes or objects. 9. IN TER RUPT', stop or hinder in the midst. SIG NIF I CANT, bearing a meaning; containing sense. 11. IN OF FENS'IVE, harmless. 12. IN CON SID' ER ATE, thoughtless. 13. HuS' BANDRY, the business of a farmer. 14. MATH E MAT' ICS, the science of quantity. 15. Ex' CEL LENCE, superiority. 16. CON TRA DICT', op. pose. 17. CRE DU LI TY, a disposition to believe on slight evidence.

PRECEPTS.

SIR MATTHEW HALE.

1. Never speak any thing for a truth, which you know or believe to be false. Lying is a great sin against God, who gave us a tongue to speak the truth, and not falsehood. It is a great offense against humanity itself; for where there is no regard to truth, there can be no safe society between man and man.

2. And it is an injury to the speaker; for, beside the disgrace which it brings upon him, it occasions so much baseness of mind, that he can scarcely tell truth,

or avoid lying, even when he has no color of neces sity for it; and, in time, he comes to such a pass, that as other people can not believe he speaks truth, so he himself scarcely knows when he tells a falsehood.

3. You must not equivocate, nor speak any thing positively for which you have no authority, but report, or conjecture, or opinion.

4. Let your words be few, especially when you. superiors or strangers are present, lest you betray your own weakness, and rob yourselves of the opportunity which you might otherwise have had, to gain knowledge, wisdom, and experience, by hearing those whom you silence by your impertinent talking.

5. Be not too earnest, loud, or violent in your conversation. Silence your opponent with reason, not with noise.

6. Be careful not to interrupt another when he is speaking; hear him out, and you will understand him the better, and be able to give him the better answer.

7. Consider before you speak, especially when the business is of moment; weigh the sense of what you mean to utter, and the expressions you intend to use, that they may be significant, pertinent, and inoffensive. Inconsiderate persons do not think till they speak; or they speak, and then think.

8. Some men excel in husbandry, some in gardening, some in mathematics. In conversation, learn, as near as you can, where the skill or excellence of any person lies; put him upon talking on that subject, observe what he says, keep it in your memory, or commit it to writing. By this means you will glean the worth and knowledge of everybody you converse with; and at an easy rate acquire what may be of use to you on many occasions.

9. When you are in company with light, vain, impertinent persons, let the observing of their failings make you the more cautious both in your conversation with them and in your general behavior, that you may avoid their errors.

10. If any one. whom you do not know to be a

person of truth, sobriety, and weight, relates strange stories, be not too ready to believe or report them; and yet, unless he is one of your familiar acquaintances, be not too forward to contradict him.

11. If the occasion requires you to declare your opinion, do it modestly and gently, not bluntly nor coarsely; by this means you will avoid giving offense, or being abused for too much credulity.

QUESTIONS.-1. Why is lying a great sin against God! 2. Why is it a great offense against humanity? 3. How does it injure the liar himself? 4. Why should your words be few, especially when superiors or strangers are present? 5. How are you to silence an opponent? 6. Why should you not interrupt one when he is speaking? 7. What must you do before you speak? 8. In conversation, what must you do in order to learn the most from each one? 9. How should you behave when in the company of light and vain persons? 10. What caution in the 10th paragraph!

LESSON LXVII.

SPELL AND DEFINE.-1. RE VENGE', to punish out of spite. 2. ADVER SA' RY, an enemy; opponent. 3. CON QUEST, victory. 4. BAS' ER, meaner; lower. 5. WRES TLE, to try to throw down; struggle. 6. TASK ED, burdened. 7. SELD, (for seldom,) rarely. 8. FOR BORNE indulged; borne with.

Avoid saying tast for tasked, noblust for noblest, uman for human, &o.

REVENGE OF INJURIES.

ELIZABETH CAREW

1. The fairest action of our human life,
Is scorning to revenge an injury;
For who forgives without a further strife,
His adversary's heart to him doth tie.
And 'tis a firmer conquest truly said,
To win the heart, than overthrow the head.

2. If we a worthy enemy do find,

To yield to worth it must be nobly done;
But, if of baser metal be his mind,

In base revenge there is no honor won.
Who would a worthy courage overthrow,
And who would wrestle with a worthless foe?