plan of salvation through temptation, failed with the first man on whom it was tried. The free will awarded to man is no answer. The conditions which this earth imposes upon him; the aridity of the soil, the difficulty of production, the severity of the climates, &c., so operate upon him that he is not free to feel and think as he chooses. Besides man can no more control arbitrarily the sentiments of ambition, friendship, love, than he can control the de mands of his stomach or the color of his skin. Can the mother love her child or not, as she chooses? Can a man be ambitious or unambitious as he wills? Our free will and independent action exists only within a certain circle, and in this circle, we can only combat one passion or sentiment by another. Thus free will is not absolute, but relative, and is no sufficient answer. The fact that one man in ten can so control his nature as to live up to the standard of morality, of this or that sect, and thus, as is presumed, secure his salvation, is no proof, for exceptions only confirm general rules. Besides the science of man teaches us that the passions and attractions are distributed to men, so as to direct each in the fulfilment of a special function assigned him in the great work of human Destiny on earth, and it is only one man in ten who possesses that class of faculties, which enable him to control these passions of which the present systems of morality demand the suppression or restriction, and the action or satisfaction of which is considered vicious or sinful. Let us examine some other popular views which are held of the Supreme Being. Our Theology in teaching that God is a pure Spirit, limits him, and renders him finite, for the material Universe being eternal to him, and he, not embracing all the phenomena of creation, is not infinite. This limitation of God leaves an immense field open in creation to the reign of that which is not divine, to the reign of disorder and evil; our earth belongs to this latter reign. But as there must be some method in disorder, otherwise it would not be complete, a personality is created to preside over the reign of evil in the universe, and Satan, a kind of inverse Divinity, is placed over the material creation. Thus we come back to the existence of two eternal and permanent principles in the Universe; a good and an evil Principle; the permance given to the latter, its influence and extent have prevented the human mind from comprehending the great problem of the cause of evil, and in not comprehending it, it has not been able to bring it to a close on our earth. The theology of the Middle Age makes God a God of wrath and vengeance: it attributes to him a pure spirit, the creation of a material hell where the wicked are punished eternally, that is, as regards time, infinitely. This is in God vengeance without mercy or pardon, an infinite vengeance and hate, and infinite vengeance and hate in the Divine Mind, would be absolute evil. Evil is in truth but temporary and relative, and it is only thus that we can comprehend it. A fire which burns and causes suffering, i. e., which is evil for a time, may produce good in the end; it has a use, and we can conceive it to be necessary. But if the fire was to burn forever, and to produce suffering eternally, with no other end than to produce suffering, then it would be absolute evil, which the mind can not comprehend, and declares impossible. God may punish for a while, and for the good of his creatures, but if this punishment were to be eternal, and its end was only to cause the creature eternal suffering, it would have no end in view but suffering, which is not an END, for it satisfies no combination of reason, no sentiment of the soul. In attributing to God eternal punishment, we attribute to him eternal hate, which would cause Him perpetual suffering, which is another absurdity. These examples of the absurdities which flow from the Idea of God which we have received from the middle Age, show the necessity of a new Conception of the Supreme Being, and as a con sequence of all the secondary truths which belong to that conception. The absurdities in the practical sphere of human interests, which flow from the present Organization of Labor, are as great as those which flow in the religious sphere from the existing idea of God. Let us examine some of them. Under the present Organization of Labor, the producing classes who create the wealth of the world, possess comparatively none of it, and live in poverty, while the non-producers and idle rich, revel in luxury, and absorb the entire capital of Society. The right to Labor,--that is, the guarantee of employment the opportunity to produce, which is the first right of man, as it is the means of existence, does not exist in our present industrial system, and thousands of the laboring classes die annually of immediate or slow starvation, because they are refused employment, by which they could not only sustain themselves but add to the wealth of Society. Credit is in the hands of capitalists and speculators, who makes use of their reputation to take interest upon the notes or obligations of others, while they give none on their own, which is a gigantic tax upon the industry of a country ; they refuse credit to Labor, while they grant it to those who speculate in labor or its products, and they can at will entirely withhold credit, thereby paralyzing production, when there is a want of labor on the part of the producers, and a want of its products on the part of consumers. Commerce, the function of which is to effect exchanges of the products which labor creates, and which should be carried on in the interest of production, has become the master of labor, controls it, and takes one-half its products for the minor function of exchanging them. Commerce has usurped a power which should never belong to it: it has become the tyrant of Labor, stimulates and depresses it at will, dictates to it terms, and by being able to refuse to effect exchanges, that is to make purchases, it can stop any branch of Industry, and reduce those engaged in it to starvation. It can thus prevent, as it daily does, different classes of producers, who want each other's products, and whose interest and desire it is to exchange them, from effecting such exchanges. Can anything be more absurd than such a mechanism? Capital, which is nothing but accumulated Labor, the elder brother of Labor, is in conflict with it, and by the power which it exercises, can subject it at all times to its control. Capital is in the same position to Labor as a besieging army is to a city, from which it has cut off all supplies, and which it thus forces to surrender at discretion by starvation. Labor has no fund laid up on which it can live; capital has such a fund and can wait. If Labor does not choose to submit to the terms of capital, the latter can refuse to employ it, withdraw from it all means, and starve it into obedience. We would continue these illustrations, but the few are sufficient to show that in the great work of production, which is by far the most important sphere of human activity, all is incohe rence, spoliation, legal fraud, selfishness, antagonism, hatred, oppression, with their natural results, poverty and ignorance. I Let thinking minds reflect upon the condition of the world, and they must see that Mankind require a new philosophy for the enlightenment and direction of their intellectual activity, and a new mechanism for the application of their physical activity. have called the one a new idea of God, which idea is the pivot of all Philosophy, and the other of a new Organization of Labor, which sums up all modes of man's material activity. With this new Idea, and new Organization, mankind will change radically their condition, and create for themselves a "new Heaven and a new Earth." A. B. Whatever thou beholdest, doth presiding nature change, converting one thing into another, so that the world is ever now. From the Desatar.---Persian. THE PIETY OF ALL AGES. THE BOOK OF THE PROPHET, THE GREAT ABAD. [CONTINUED.] 61. In the name of Lareng! jected to want from birth till death, are all retributions for past actions; and in like manner as to goodness. Commentary. Observe that he says that every joy, or pleasure, or pain that affects us from birth till death, is wholly the fruit of past actions which is now reaped. 71. The lion, the tiger, the leopard, the panther and the wolf with all ravenous animals, whether birds, or quadrupeds, or Mezdam separated man from the other animals by the distinc-creeping things, have once possessed authority: and every one tion of a soul, which is a free and independent substance, with out a body, or anything material, indivisible and without position, by which he attaineth the glory of the 1 Angels. 1 Note by Mulla Firuz. In the 61st verse, some words of the translation seem to have been omitted or mistaken by the tran scriber. Wherefore, the humble Firus, according to the best of his poor understanding, has rendered the translation conformable to the text, and inserted it above: the original translation is as under. "In the name of Yezdan. The mighty Yezdan selected Man from the other animals, and by giving him a glorious Soul, which is an independent substance, and free from matter and form, indivisible, not having position, without a body, and of which it can not be predicated that it has a body without beginning and without end, unbounded and immense, and in it is contained the excellence of the Angels. 62. By His knowledge He united the Soul with the elemental body. 63. If one doth good in the elemental body, and possesseth useful knowledge, and acts aright, and is a Hirtasp, and doth not give pain to harmles: animals. PERSIAN NOTE. The name Hirtasp is applied to the worshipper of Yezdan who refrains from much eating and sleep from the love of God. 64. When he putteth off the inferior body, I will introduce him into the abode of Angels, that he may see Me with the nearest angels. 65. And if he be not a Hirtasp, but yet is wise and far removed from evil, still will I elevate him to the rank of Angel. 66. And every one according to his knowledge and his actions, shall resume his place in the rank of Intelligence or Soul, or Heaven or Star, and shall spend eternity in that blessed abode. 67. And every one who wisheth to return to the lower world, and is a doer of good, shall, according to his knowledge, and conversation, and actions, receive something, either as a King, or Prime Minister, or some high office, or wealth. whom they kill hath been their aider, or abettor, who did evil by supporting, or assisting, or by the orders of, that exalted class; and having given pain to harmless animals, are now punished by their own masters. 72. In fine, these Grandees, being invested with the form of ravenous beasts, expire of suffering and wounds, according to their misdeeds: and if any guilt remain, they will return a second time, and suffer punishment along with their accomplices. Commentary. And meet with due retribution, till in some way their guilt is removed; whether at the first time, or the second time, or the tenth, or the hundreth, or so forth. 73. In the name of Lareng! Commentary. The Lord of the World speaks thus to the greatprophet Abad: 74. Do not kill harmless animals, (1Zindbar) for the retribution exacted by the Wise on their acts is of another sort; since the horse submits to be ridden on, and the ox, the camel, the mule, and the ass bear burdens. And these in a former life, were men who imposed burdens on others unjustly. Persian Note. 1 The Zindbar are the harmless animals that do not destroy others; such as the horse, the camel, the mule, the ass, and others of the same kind. 75. If any one knowingly, ard intentionally kill a barmless animal, and do not meet with retribution in the same life, either from the unseen or earthly ruler, he will find punishment awaiting him at his next coming. 76. The killing of a harmless animal is equal to the killing of an ignorant, harmless, mɛn. 77. Know that the killer of a harmless animal is caught in the wrath of Mezdam. 78. Dread the wrath of Dai. (God.) 79. In the name of Lareng! If a ravenous animal kill a harmless animal, it must be regarded as a 1 retaliation on the slain; since ferocious animals exist for the purpose of inflicting such punishment. 1 Persian Note. It is a punishment on the animals killed, and an atonement for blood spilt, and a retribution for the deeds of the slain. 68. Until he meeteth with a reward suited to his deeds. Commentary. He says that he will meet with an end corresponding to his actions in his new state of exaltation. The prophet Abad, the holy, on whom and on his faithful followers 80. The slaying of ravenous animals is laudable, since they be the grace of Yezdan, enquired, O Merciful Judge, and 9 Just in a former existence, have been shedders of blood, and slew the Preserver! Virtuous Kings, and Rulers, and the mighty are guiltless. The punisher of such is blest. attacked by diseases in their bodies, and of grief on account of their relations and connections, and so forth. How is this, and wherefore? The Lord of the World, the Master of Existence made answer: 69. Those who, in the season of prosperity, experience pain and grief, suffer them on account of their words or deeds in a for mer body, for which the Most Just now punisheth them. Commentary. It must be remarked that when any one has first done evil and next good, and has entered into another body; the Granter of desires, in this new state, grants him his desires: and moreover, in conformity to this justice, makes him suffer retribution for his offence; and suffers nothing to pass without its return. For, should He omit any part of the due retribution, He would not be Just. 70. In the name of Lareng! Commentary For to punish them is doing good, and walking in the way of the commands of the great God. Wheuce we perceive that he enjoins ravenous animals to be put to death, bec. use to be killed is their punishment. 81. In the name of Lareng! Such people as are foolish and evil-doers, being enclosed in the body of vegetables, meet with the reward of their stupidity and misdeeds. 82. And such as possess illaudable knowledge and do evil, are enclosed in the body of minerals. 83. Until their sins be purified; after which they are delivered from this suffering, and are once more united to a human body and according as they act in it, they again meet with retribution. 84. In the name of Lareng! Whosoever is an evil-doer, on him He first inflicts pain under If a man be possessed of excellent knowledge, yet follow a the human form; for sickness, the sufferings of children while wicked course of action, when this vile body is dissolved he doth in their mother's womb, and after they are out of it, and suicide, not get another elemental body, nor doth his soul get admittance and being hurt by ravenous animals, and death, and being sub-into the upper abode, but his evil dispositions becoming his tor mentors, assume the form of burning fire, of freezing snow, of THE IMITATION OF CHRIST. In an English paper we find the following extract from a work by Francis William Newman, formerly a fellow of Balliol Col lege, Oxford. It is quoted as showing the "heterodoxy which is making such wholesale ravage in that ancient seat of Church 86. Say thou, May the Lord of Being preserve thee, and thy and State orthodoxy." If Oxford never spoke worse nonsense its crumbling would be a greater subject of pity. [Chronotype. A MAN WHO NEVER SAW A WOMAN. withhold public explanation of them purposely to encounter the From "Visits to Monasteries in the Levant," a very entertaining book of travels, by Robert Cruzon, we make the annexed ex tract: malice of the unjust, and lay down one's life by self-chosen martyrdom. Grant that these things were all right in Jesus; still we discern and feel that they would be all wrong in us. And if in none of them we can follow him, it is equally doubtful whether we should wisely imitate him by spending whole nights on the mountains in prayer, or forty days in fasting. In short, the more every detail is pursued, the more absurd it appears to propose his conduct (in deed, in word, or in its inward plan,) as a pattern for ourselves. As to the spirit of his conduct, in con "He was a magnificent looking man, of thirty or thirty-five years of age, with large eyes, and long black hair and beard. As we sat together in the evening in the ancient room, by the light of one dim brazen lamp, with deep shades thrown across his face and figure, I thought he would have made an admirable study for Titan or Sebastian del Piombo. In the course of conversa-trast to the letter, no book can tell it to us, if our own hearts do tion, I found that he had learned Italian from another monkhaving never been out of the peninsula of Mount Athos. His parents, and most of the inhabitants of the village where he was born-somewhere in Roumelia, but its name or position he did not know-had been massacred during some revolt or disturbance. So he had been told, but he remembered nothing about it; he had been educated in a school in this or one of the other monasteries, and his whole life had been passed on the Holy Mountain; and this, he said, was the case with very many other monks. He did not remember his mother, and did not seem quite sure that he ever had one; he had never seen a woman nor had he any idea what sort of things women were or what they looked like. He asked me whether they resembled the pictures of the Panagia, the Holy Virgin, which hang in every church Now those who are conversant with the peculiar conventional representations of the Blessed Virgin in the pictures of the Greek Church, which are all exactly alike, stiff, hard and dry, without any appearance of life or emotion, will agree with me that they do not afford a very favorable idea of the grace or beauty of the fair sex; and that there was a difference of appearance between black women, Circassians, and those of other nations, which was, however, difficult to describe to one who had never seen a lady of any race. He listened with great interest while I told him that all women were not exactly like the pictures he had seen, but I did not think it charitable to carry on the conversation farther, although the poor monk seemed to have a strong inclination to know more of that interesting race of beings whose society he had been so entirely debarred. I often thought afterwards of the singular lot of this manly and noble looking monk; whether he is still a recluse, either in the monastery or in his mountain farm, with its little moss-grown chapel, as ancient as the days of Constantine; or whether he has gone out into the world, and mingled in its pleasures and its cares." not; and even as to outward things, numberless points will day by day present themselves, on which we are left to guess how he acted or would have acted. For instance, is it really true that he never laughed? This question goes deeper than it first appears. Let the image of Puritanical constrained gravity be duly considered, and we shall see how pernicious it is to imitate one to whom laughing may not be ascribed. Nay, but in our whole conception of reverend names an illusion floats over our minds. Those who admire Paul in Raffael's cartoon, might perhaps despise him in a mean unpicturesque garb, especially if they found him short in stature, stammering, or sore-eyed, with nothing romantic about him. Exactly as we refuse to imagine him of vulgar appearance, so do we shrink from the idea of his hearty sympathy with a jocose expression or act; yet it would be rash and gratuitous to maintain that Paul could not laugh with the same geniality as Luther. These are not matters which we could expect to find recorded; yet whatever may be said concerning their dignity, to conceive rightly of them is very important. A sober view of human life shows that to proscribe the jocose side of our nature would be a blunder as grevious in its way as to proscribe love between men and women; though in this last point again we see, that neither Christ nor Paul is an example to men in general. True religion wages no abstract war against any part of man, but gives to each part its due subordination of supremacy, and breathes sweetness and purity through all There are times and places when we can not, as well as may not, laugh; but it is by no means the highest state to stifle laughter. That rather belongs to the stiff precisian, who fears to betray something false within him, and habitually wears a mask, lest his heart be too deeply exposed; while the truehearted fearlessly yields to his impulse, and no more wishes to hide it from the All-seeing eye, than a child would hide his childish sports from the eye of a father." MARIA EDGEWORTH. ure and instruction to tens of thousands of readers of several successive generations, and she will instruct and delight many generations as yet unborn. The influence which such a person exercises over the human mind is incalculable. Who can tell how many "rooted sorrows" have been forgotten, how many Miss Edgeworth, the author of Helen and a host of very popular works of fiction, died at her residence in Ireland, on the 21st of May. She had reached a very advanced period of life and died after a few hours' illness. Her life was extended over eigh-hours have been filled with delight, how much affliction has been ty-three years, a period unparalleled in the world's history for softened, how many good resolves have been fortified by the the importance of its political events and its great progressive works of Maria Edgeworth! She lived long enough to learn discoveries and improvements; and in all the elements of a proud what estimate posterity will place on her labors, for, long before civilization. She was old enough at the time of the American she descended to the tomb, criticism had pronounced its irrevorevolution to notice the lights and shadows that flited across or vocable judgments on her works, and eminent judges have assign dwelt upon the minds of the patriots of that day, and to sympa-ed to her a high position among the classic writers of the English thise with them in their hopes or to mourn with them in their togue.-LOUISVILLE JOURNAL. despair. She was of woman's age when the revolutionary move ments of France started the conservatives of Europe from their visions of repose. She watched the progress of the scenes in ESTIMATE OF THE AMERICAN CHARACTER. that greatest and saddest of all historical dramas with feelings The following attempt at analysis of the American charaeter is taken from the Rev. Dr. Dixon's "Methodism in America." It strikes us as being the best and most philosophical attempt in that direction that we have met with from the pen of a foreigner:-"It is then, an undoubted fact that the American people do pay great regard to religion; and as this, like every of the liveliest interest, and was a witness of all those alternations of hope, revenge, and despair which the French revolution excited in the bosoms of those who lived contemporaneously with its extraordinary developements. The wars of Napoleon and all the thrilling events of that convulsive period in European history were noticed by her and made a deep impression on her mind The progress of science and art within the period of her life farthing else, is with them a personal and not a conventional contranscends in its importance to humanity all the discoveries of any proceeding century, with the solitary exceptions of the discovery of the art of printing and the mariner's compass. Within that period too have lived and died a large number of men whose names are as fixed stars in the firmament of fame, many of whom the deceased novelist saw and knew, and of all of whom she had formed definite opinions. What an immense storehouse of interesting memories the mind of Miss Edgeworth must have been, with its reminiscences of thousands of persons, hundreds of events, and a host of discoveries and improvements in every art and science that illustrate and advance the economy of life. cern, it is all the more energetically promoted. It seems a principle of Americanism, that the obligations of our nature are untransferable. An American never dreams of putting his social or religious obligations into commission. He never considers himself as having denuded himself of his responsibilities, when he has given his vote for a president, and taken his share in constructing a government. Even his political duties are not, in his own estimation, put in abeyance by these transactions, much less his moral and religious. He does not expect the government to serve God for him, or to take into his hands the task of publicly providing for that conservation of morality exertions according to the American ideas, the state does not and religion which he knows can only be secured by personal Maria Edgeworth was one of the most gifted women of her day. Among the brilliant and remarkable who lived contemporane-consist of public functionaries, whether civil or ecclesiastical, but ously with her, she had very few equals. As a novelist she acquired a great reputation by her earliest works; a reputation which she sustained undimmed and undiminished through the vicisitudes of nearly three score and ten years. Her works are among the standard works of English literature. The Misses Porter and Miss Edgeworth commenced their literary career at nearly the same time, and all of these brilliant and distinguished ladies lived beyond life's usual span to receive the tributes and respect of the grand-sons and grand-daughters of those who cheered them on in the commencement of their literary careers. of the people. The souls and bodies of the population unitedly constitute the state; not a function, not an office. In the state making provision for this, or the other, the American would include himself. He has no notion of public men taking his place and relieving him of the burden of his own intelligence, conscience, humanity. This is a living power. It is refreshing even to look upon a true and real American, with his swinging gait, in the full consciousness of his manhood. There is something even in his appearance different from other people. It is net recklessness, not rudeness, not isolation, not misanthropy. Nothing of this sort is seen. And yet there is an air of perfect independence'and freedom, consciousness of strength and power, repose in the midst of his activity, calmness and dignity with profound emotions. An American, more than any character it was ever my happiness to study, looks like a man who is sensible that he carries his own destinies about him; that he is complete in himself; that he is a self-acting, self-moving intelligence; that he has to shape his own course and become the architect of his own fortune. He does not seem to be looking without to catch the chances of some stray events by which to fashion his life; his thoughts are steadily fixed upon strength The period embraced within the life of Maria Edgeworth was also remarkable for the number of women who turned aside from those domestic pursuits which are so considered as affording the only legitimate sphere of woman by fops and fools and dedicated themselves to literature with all its exhausting duties and luxurious compensations, cheered by dazzling hopes and by dreams of fame and the certainty of a consecration in the world's heart. In prose fiction, in poetry, in history, in science, and in many of those abstruse studies which require the devotion and tax the powers of the most vigorous minds, the last four score years have seen a succession of women with whom the Sapphos and the Aspasias of the ancient world are unable to stand even a respec-ening his own resources, and he is always laying in a stock for table comparison. Among these eminent women, she whose form has recently vanished from human vision into the shadow of death was one of the most gifted and admired, and many years may come and pass away before another in whom all those graces of heart and mind for which she was remarkable will be united in the same beautiful proportions. The writings of Miss Edgeworth are distinguished by all those qualities of thought and feeling which are necessary to render the voyage he is upon. The effect of this is to produce (I hardly know what to call it,) a rotundity-a fullness-a completeness of manhood-not seen in other societies: and to those who do not comprehend him, or who have only been accustomed to the fawning flatteries- and as false as they are fawning-of other nations, all this is extremely offensive." Maintain an even deportment; for as the soul shines through the labors of genius imperishable. She has afforded great pleas- he countenance, so let dignity animate and rule the frame. SLAVE VESSELS. on deck Food and water were handed through the iron gratings of the hatchways. The slave is fed twice a day; in order We extract the following from a curious work entitled the to give room, one-half are allowed on deck. At the hour of the African Blockade, by Commodore Forbes, R. N, who was cap-meal, they are ranged into messes, and when all is ready, at a ain of H. M. S. Bonetta, one of the squadron stationed on the as soon as the mistake was discoverd. These are the same boats that Don Luiz sent for the prize crews, and fully capable of holding 200 slaves each. They are rowed by forty men, whose seats are so high that a man can walk underneath. On the slaves being received, the largest men are picked out (if not sent with bad characters) as head men, and these, dividing the slaves into gangs, according to the size of the vessel, of from ten to twenty, keep them in order. The slave deck is divided into two unequal parts, the greater for the men, the other for woman and children, and between the sexes no communication takes place during the voyage. The stowage is managed entirely by the head men, who take care that the largest slaves shall be farthest from the ship's side, or from any position in which their strength might avail them, to secure a larger space than their neighbors. The form of stowage is, that the poor wretches shall be seated on the hams, and the head thrust between the knees, and so close, that when one moves the mass must. In this state, nature's offices are performed, and frequently, from the maddend passions of uncivilized men, a fight ensues between parties of two nations, whose warlike habits have filled the slave-ship-alike prisoners, each signal from the head man they commence. The food consists of either rice, calbancies (a kind of bean) or farinha( the flour of the cassada, a species of patato,) boiled. As a relish to those are either salt pork, beef, fish, chillies, or palm oil, in smal quantities. After each meal, they are made to sing, to digest the food, and then the water is served out the fullest nominal allowance is one quart daily, though seldom more than a pint is given. The modes of administering this necessary support duction of a tin tube to the cask and allowing each slave to have of nature are various. The most extraordinary, is the introthe use of it for a certain time, whereby it is said a little water is made to go a great way. PAT'S NOTION OF THE FUTURE STATE. It is to apprehended that the notions of many in Christendom are not a great deal more just, or elevated than appears in the following case which occurred on the frontiers of Maine,-be tween Jemmey McGee and Pat McGarlin. Pat being called to visit his neighbor Jemmy McGee, and hear his last words of farewell before "shuffling off this mortal coil," he donned his best suit of clothes, smoothing his usual cheerful phiz into unusual gravity, and made his appearance at the bedside of his old friend. Upon meeting him, Pat exclaimed: "Well Jemmy I understand the docters have given ye up." Jim-"Yes Pat, it's over wid me." Pat-(after a pause,)—“Well Jimmy, ye haven't been a great sinner,-ye'll go to the good place." Jim-"Oh yes, Pat-to be sure I stole some of the government timber." Pat-(taking Jemmy's hand, and assuming a diplomatic air,) "Well, farewell to ye; when ye reaches the good place tell them you're well acquainted wid Pat McGarlin." to the other's ruler, and all sold to the same factor. In one instance, a brig, the Isabella II., taken by H. M. S. Sappho in 1838, had been chased of the coast for three days, and when the hatches were opened, starvation had maddened, and assisted by a regular battle between the Akoos and Eboos, had destroyed 200 human beings. This state of misery works, in a measure, its own cure. Here Pat started for the door, but, as if suddenly thinking of Fevers and cutaneous diseases, consequent on the crowded state Jemmy's dishonesty in stealing the government timber he wheeled of the deck, carry off sometimes hundreds, and leave to the survi-around to his friend, and seriously and earnestly exclaimed. vors, at least room enough. "But Jimmey, if anything happens to ye that ye should go to the other place, jist tell them ye don't know a divil a word about me." SALT.-Let us consider for a few moments, the great blessing which salt has been to mankind-not merely in the zest which it gives to the greatest delicacies and to the coarsest dict; but also from the various wonderful properties which it possesses and which have caused its application to an extent almost improbable. Its anti-septic properties are such, and it has been so successfully applied to provisions, that meat, butter, and all that without it would be most perishable, are sent to all quarters of the globe in a state of complete preservation; from its antiseptic and resolvent properities it is of unspeakable value in medicine, into which it enters largely; and its internal and ex In the West Indies, vessels taken from Africa offer a most deplorable picture, many of the slaves being in dreadful agonies, from a loathsome cutaneous disease, yclept the kraskras. It commences like the itch, between the fingers, &c., but, unless checked, it runs into ulcers of enormous size, and, from extreme irritation, often proves fatal. Should a mutiny break out, the cowardly nature of the dastards employed at once breaks forth frequently decimating the whole-hanging some, shooting others, and cutting and maiming just sufficient to hinder a recurrence on board, and yet not to spoil the sale of the article. Sometimes fear quite overpowers the slaves, as will appear in the following account of a mutiny, given by the captain of the Curioso, (prize to H. M. S. Amphitrite, in May, 1848,) to Lieutenant Strickland the prize officer. This mutiny had occurred on a previous voyage. The state of the vessel was this: Slaves, 190 men, crew, captain four whites and a black steward. The latter ma-ternal use is considerable. It is extensively used in a great naged to convey, unseen, the only four cutlasses, together with three razors, to the slaves. At 3 in the morning, lying ill with the fever, he heard the slaves breaking out of the hold. Arming himself with a knife, he rushed on deck, ånd meeting the negroes on a narrow part of the deck, fought until the knife broke. Seizing another, and assisted by three white men, the fourth having been killed, the combat remained undecided until one of the white men found a loaded musket, with which he soon cleared the decks. Daylight revealed a horrid sight. As many as sixty-seven of the slaves lay bleeding or dead; in a word the deck, was a perfect scene of carnage. All the survivors were put below, and for the rest of the voyage, none allowed to appear variety of manufactures. The farmer also reaps considerable benefit from its use; he now finds that the worms and gnats, so injurious to his crops, are quickly destroyed by salt; and that is the most effectual remedy which can be used to eradicate thistles from the ground; its use as a manure is well ascer tained, it has been long known as such to the inhabitants on the coast of Hindostan and China, who use no other than the seawater, with which they sprinkle their rice-fields in the interior; they sprinkle the land before it is tilled with salt--a practice which has always been followed by the most beneficial results. Cattle have been ound to thrive so well, by salt's being mixed with thefr food, that the salting of hay has become very general. |