the workers shut up its cradle with an appropriate covering."

"Sixteen

3 days is the time assigned to a queen for her existence in her preparatory state before she is ready to emerge from her cell; there she remains in the egg; when hatched, she continues feeding five more; when covered in she begins to spin her cocoon, which occupies another day. As if exhausted by this labour, she remains perfectly still for two days and sixteen hours, and then assumes the pupa, in which state she remains exactly four days and eight hours-making in all, the period just named. A longer time, by four days, is required to bring the workers to perfection. So that the peculiar circumstances which change the form and functions of the bee, accelerate its appearance as a perfect insect; and by choosing a grub three days old, when the bees want a queen, they actually gain six days: for in this case, she is ready to come forth in ten days, instead of sixteen, which would be required were a recently-laid egg fixed upon.'

ART. XXIII.-The Zoological Gardens. London: Tyas. 1838. THIS is a hand-book or manual for visitors, whether to the Regents Park or Royal Surrey Gardens. Its illustrations are numerous, and for the most part the cuts are spirited and descriptive. The volume is happily conceived, and cleverly executed; nor can any one resort to the interesting scenes to which it professes to be a guide, without being sensibly benefited by the facilities which it affords, not merely containing a catalogue of the numerous animals exhibited, but a plain and accurate account of their habits and nature. The anecdotes inserted with the view of showing their character in confinement, are such as old and young must like to read, especially when perused in the presence of the specimens themselves.

ART. XXIV.-Bread Monopoly.

By a retired Baker.

With a Rejoinder on Free Trade. London: Steill. 1838.

Ir is stated that an article lately appeared in the "British Magazine,” a work devoted to the interests of the Church of England, in which Bread was made an illustrative image in support of the Establishment; whereas the "Rejoinder" professes to be from a " Retired Baker" of the Bread of Life, who is a strenuous advocate for the Voluntary System. Both papers have touches of truth and humour in them, though neither, as we apprehend, recognise the full merits of either side of the question. A degree of sarcastic smartness to create a smile, rather than argument to convince, seems to have been aimed at by each of the contributors to the slender pamphlet.

ART. XXV.-Nature, the Preacher of Christianity. London; Houlston and Co. 1838.

YES, but never without the light and interpreting help of Revelation. In the hands, however, of such an explorer in both fields as the author of the present little work has shown himself to be, a beautiful and arresting union is exhibited, each reciprocally ministering to the other.

ART. XXVI.—Christian Principles taught and explained in a Familiar Discourse. London: Ward. 1838.16

By way of question and answer, this little work is designed to teach the fundamental doctrines of Christianity. Copious references to the Bible are employed, and as much as possible by the adoption of the very language of the record itself. Scripture incidents are frequently introduced that an attractive interest may be thrown over the whole. That the small work, though full to overflowing according to its scale, is well adapted to lead the young in a right path and strongly to engage their most serious meditation, may be inferred from the fact, as stated by the author, that it was originally undertaken by him, while in the West Indies, in the hope that it might be useful in the instruction of the newly enfranchised negroes. The living, present, and affecting objects to whom the author must thus have found himself called upon to minister, must have lent earnestness, "and unction to the performance.

ART. XXVII.-The Churches of London. No. XIX. London: Tilt. 1838. THE present part of this elegant and able architectural work contains views, and historical as well as descriptive matter, of St. Helen's, Bishopsgate; and St. Michael, Paternoster Royal. The merits of the publication are now too well known to require at our hands any other notification but that of its rapid progression towards completion. In order, however, to satisfy those of our readers who may not be aware of the variety of interesting subjects, such as biographical notices, which enter into the letterpress, and who may imagine that little else but dry architectural details have engaged the authors, we shall quote part of what is written in relation to St. Michael's, Paternoster Royal, Thames Street.

"The celebrated Whittington, better known through the apocryphal nursery tale concerning him, (which has been current for centuries, not merely in England, but in various other parts of the world,) than by all the munificent and noble acts of his life, was Lord Mayor of London three, if not four, times, at the end of the 14th and beginning of the 15th centuries. His family appears to have been good-indeed his father was a knight, which of itself would render doubtful the story of his early destitution and the remainder of the tradition which hangs upon that fact. Whether his prosperity was aided in any way by a cat, or whether, and this has been stated, he once sent out a trading vessel called the cat,' which, making a most successful voyage, induced the story, it is now difficult to determine; and it is equally difficult, if neither were the case, to say how the fable did really originate. It is not unreasonable however to suppose, that his success as a trader was singularly great, (the numerous acts of beneficence he exhibited, prove that he possessed much wealth,) and that the tale may have been a mere popular invention to account for it, arising out of the love of the marvellous which prevailed in early times-its likeness to truth, the useful lessons which it teaches, and the moral that may be drawn, serving to maintain and increase its currency. An early portrait of a man having on it R. Whittington, 1536,' still exists, and by the side of the figure is represented a cat, serving to shew, if the name were really written in the year stated, (whether the picture was originally intended for Whittington or not,) that the tradition was established at that time. Leaving supposi

tion however, and returning to facts, it was this same Whittington who began to rebuild the church of St. Michael, Paternoster Royal, of which we are about to write, and which is called in some old records Ecclesia Beati Michaelis Paternoster Cherch in la Ryol, vel in Riola, London."

" In the church as built by Whittington, the worthy mayor was himself buried under a marble tomb adorned with banners, but was not allowed to rest quietly, being first taken up by one Mountain, an incumbent in the reign of Edward VI. who fancied that riches were buried with him, and again by the parishioners in the reign of Mary in order to re-wrap the body in lead, of which it had been despoiled on the former occasion. In the inscription which was on the monument he was quaintly termed Richardus Albificans Villam.'

ART. XXVIII.-Uncle Oliver's Travels. Persia. 2 vols. Illustrated with Twelve woodcuts. London; Knight. 1838.

IT has become common to make on old uncle or other family oracle, the teacher of the younger branches of his kindred; and of this class of books there have appeared some exceedingly clever specimens both in America and our own country. With the very best of these the present handsome work may legitimately compete. Under distinct heads it treats of the real features and most important circumstances in the manners and history of Persia; and in a style so comprehensive, sound, concise, and attractive, that while the young must be entertained, and instructed by it, the middle-aged and the old will be no less pleased and benefited. It would be of great service to the reading public were other countries traversed and described in a similar correct and engaging manner by our " Uncle."

ART. XXIX.-The Beauty of Holiness, and other Poems. By G. B. SCOTT. London: Darton and Harvey. 1838. SELDOM have we met with attempts in religious and devotional poetry more worthless than the present. These pieces are not only disfigured by what we must denote a disgusting cant and sectarianism, but we have been unable to discover in them a spark of true poetic fervor or imagination. "The Beauty of Holiness" is a title, which of itself ought to be held as descriptive of Mr. Scott's muse; but what is still more ominous, he even dares to paraphrase part of the simplest and most affecting of all parables, viz., that of the "Prodigal Son."

ART. XXX.-On the Causes of Planetary Motion; with a Diagram. By JABEZ ALLIES, ESQ. London: Edwards. 1838.

THE theory put forth in this phamphlet is fanciful, unsatisfactory, and indeed ridiculous. Mr. Allies would have his readers to believe that the agitation produced by a rarefaction of the atmosphere on one side of the earth by means of the Sun's rays, while on the other side a pressure keeps up the equilibrium, can account for the earth's rotatory motion, and that similar influences affect most potently the other planets. It is some relief, however, to find that the ingenios discoverer of this principle only taxes the patience of his readers to the extent of twelve pages.

ART. XXXI.-How to Observe. Morals and Manners. By HARRIET MARTINEAU. London: Knight. 1838. MISS MARTINEAU says, "if, on his return from the Mediterranean, the unprepared traveller was questioned about the geology of Corsica, or the public buildings of Palermo, he would reply, Oh, I can tell you nothing about that I never studied geology; I know nothing about architecture.' But few or none, make the same avowal about the morals and the manners of a nation. Every one seems to imagine that he can understand man at a glance; he supposes that it is enough to be among them, to know what they are doing; he thinks that eyes, ears, and memory are enough for morals, though they would not qualify him for botanical or statistical observation; he pronounces confidently upon the merits and social condition of the nations among whom he has travelled; no misgiving ever prompts him to say, 'I can give you little general information about the people I have been seeing: I have studied the principles of morals; I am no judge of national manners."

The authoress then proceeds to explain the things required on the part of him who would in the course of his travels take it on himself to judge of mankind. He ought to be a competent observer of what is met with at home-he ought to have definite purposes for going abroad and to know what it is he wishes to study-he ought in forming his opinions of a people's condition to regard the relative amount of human enjoyment, without endeavouring to weigh the means, which latter data will in all likelihood be formed according to his prejudiced estimate of the institutions of his own country-he ought also to have a mind charged with sound principles, to insure fair references, and in addition to all this philosophical equipment, a strong sympathy for his kind, and a liberal interpretation of circumstances and influences cannot be dispensed with. Then as to the objects deserving particular and primary observation, religion, morals, manners, social condition, the modes and matter of discourse on the part of the people, &c., obtain distinct consideration. Among the requisites of a more mechanical and physical description, Miss Martineau recommends journeying on foot, and a command of foreign languages. Other obvious preparatives in regard to note-books, sketching, &c., are pointed out.

Now, it must occur to every person that the idea of teaching people "How to Observe" by rules and by methods such as our authoress recommends labours under this sort of absurdity, that of begging the question, that of supposing the traveller to be previously possessed of the very capacities, the very principles, the very knowledge recommended to be acquired. The effort of our authoress takes it for granted that every traveller is a Miss Martineau, that can and will see things just as she has done and would do.

As a work, however, consisting of essays or dissertations upon a number of points that admit of difference of opinion, as a field for the exercise and displays of a powerful, an original, and an eloquent writer, the general subject has been well chosen by Miss Martineau; in fact, it is impossible for her to do otherwise than well, or at least do otherwise than command the reader's attention and often his admiration, whatever that be to which she sets her pen. Three distinct passages will recommend the present performance better than any general account or eulogy that we can offer. The first is particularly striking:

"He will find no better place of study than the Cemetery, no more instructive teaching than Monumental Inscriptions. The brief language of the dead will teach him more than the longest discourses of the living. He will learn what are the prevalent views of death; and when he knows what is the common view of death, he knows also what is the aspect of life to no small number—that is, he will have penetrated into the interior of their morals. If it should ever be fully determined that the pyramids of Egypt were designed solely as places of sepulture, they will cease to be the mute witness they have been for ages. They will tell at least that death was not regarded as the great leveller,—that kings and peasants were not to sleep side by side in death, any more than in life. How they contrast with the Moravian burial-grounds, where all are laid in rows as they happen to be brought to the grave, and where memorial is forbidden !The dead of Constantinople are cast out from among the living in waste, stillness, and solitude. The cemeteries lie beyond the walls, where no hum from the city is heard, and where the dark cypresses overhanging the white marble tombs, give an air of mourning and desolation to the scene. In contrast with these are the church-yards of English cities, whose dead thus lie in full view of the living; the school-boy trundles his hoop among them, and the news of the day is discussed above their place of rest. This fact of where the dead are laid is an important one. If out of sight, death and religion may or may not be connected in the general sentiment; if within or near the places of worship, they certainly are so connected.”

On popular songs, which Miss Martineau says, are both the cause and effect of general morals, it is beautifully stated

"In both points of view they serve as an index of popular morals. The ballads of a people present us, not only with vivid pictures of the common objects which are before their eyes,-given with more familiarity than would suit any other style of composition,-but they present also the most prevalent feelings on subjects of the highest popular interest. If it were not so, they would not have been popular songs. The traveller cannot be wrong in concluding that he sees a faithful reflection of the mind of a people in their ballads. When he possesses the popular songs of former centuries, he holds the means of transporting himself back to the scenes of the ancient world, and finds himself a spectator of its most active proceedings. Wars are waged beneath his eye, and the events of the chase grow to a grandeur which is not dreamed of now. Love, the passion of all times, and the staple of all songs, varies in its expression among every people and in every age, and appears still another and yet the same. The lady of ballads is always worthy of love and song; but there are instructive differences in the treatment she receives. Sometimes she is oppressed by a harsh parent; sometimes wrongfully accused by a wicked servant, or a false knight; sometimes her soft nature is exasperated into revenge; sometimes she is represented as fallen, but always, in that case, as enduring retribution. Upon the whole, the testimony is strong in favour of bravery in men, and purity in women, and constancy in both."

Here is her manner of illustrating certain other great truths which none but a penetrating and habitually lofty thinker could ever have apprehended:

"The truth is, that whatever may be the moral state of nations when the human world emerges hereafter from its infancy, high spiritual qualities are