For every day we have a Friend, who changeth not with time.
Gladly did I speak of my commission, for I felt it graven on my heart,
And could not hold my wiser peace, but magnified mine office.
Mystery had left her echoes in my mind, and I discoursed her secret:
And thence I turned aside to Man, and judged him for his Gifts.
Beauty, noble thesis, had a world of sweets to sing of,

And dated all her praise from God, the birthday of the soul.
Thence grew Fame; and Flattery came like Agag;

But this was as the nauseous dregs of that inspiring cup:
Forth from Flattery sprang in opposition harsh and dull Neglect;
And kind Contentment's gentle face to smile away the sadness.
Life, all buoyancy and light, and Death, that sullen silence,
Sped the soul to Immortality, the final home of man.
Then, in metaphysical review, passed a triple troop,
Swift Ideas, sounding Names, and heavily armed Things;
Faith spake of her achievements even among men her brethren ;
And Honesty, with open mouth, would vindicate himself:
The retrospect of social life had many truths to tell of,

And then I left thee to thy Solitude, learning there of Wisdom.

FRIEND and scholar, lover of the right, mine equal kind companion,

I prize indeed thy favour, and these sympathies are dear:

Still, if thy heart be little with me, wot thou well, my brother,

I canvass not the smile of praise, nor dread the frowns of censure.

Through many themes in many thoughts, have we held sweet converse; But God alone be praised for mind! He only is sufficient.

And every thought in every theme by prayer had been established:

Who then should fear the face of man, when God hath answered prayer? I speak it not in arrogance of heart, but humbly, as of justice,

I think it not in vanity of soul, but tenderly, for gratitude,—

God hath blessed my mind, and taught it many truths;

And I have echoed some to thee, in weakness, yet sincerely:

Yea, though ignorance and error shall have marred those lessons of His teaching.

I stand in mine own Master's praise, or fall to His reproof.

If thou lovest, help me with thy blessing; if otherwise, mine shall be for

thee;

my

teacher.

If thou approvest, heed my words; if otherwise, in kindness be
Many mingled thoughts for self have warped my better aim,
Many motives tempted still, to toil for pride or praise :
Alas, I have loved pride and praise, like others worse or worthier;
But hate and fear them now, as snakes that fasten on my hand:
Scævola burnt both hand and crime: but Paul flung the viper on the fire:
He shook it off, and felt no harm: so be it!—I renounce them.

Rebuke then, if thou wilt rebuke,—but neither hastily nor harshly;

Or, if thou wilt commend, be it honestly, of right; I work for God and good.

ΤΕΛΟΣ.

NOTES.

(SECOND SERIES.)

(1) "Hunt with Aureng-zebe," &c. Page 10.

The great Mogul; who'reigned in the seventeenth century; and was famous. amongst other things, for having all but exterminated wild beasts from the region of Hindoostan: he effected this by surrounding the whole country with his army, and then drawing to a focus with the animals in the centre. Somerville, in the end of Book II. of the Chase, gives a spirited account of that mighty hunting:

"Now the loud trumpet sounds a charge. The shouts

Of eager hosts, through all the circling line,

And the wild howlings of the beasts within

Rend wide the welkin; flights of arrows, winged
With death, and javelins launched from every arm,

Gall sore the brutal bands, with many a wound

Gored through and through.".

(2) Page 12.

Heraclitus, and Democritus, are severally known as the crying and laughing philosophers: they typify opposite kinds of seekers after wisdom: both being prejudiced by excess. Our age of the world seems to have fallen upon the latter, which, with a protest against abuse, is certainly the wiser of the two. "The house of mourning is better than the house of feasting," for this influence, along with others of more weight; viz., that it tends to a cheerful and calm reaction, rather than to feelings of dullness and satiety. A few lines further, "the luxury of Capuan holidays," alludes to Hannibal's fatal rest after the battle of Cannæ

(3) Revelation xxi. 8. Page 13.

"But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire."

(4) "Deucalion flinging back the pebble in his flight," &c. Page 19. Descendunt; velantque caput, tunicasque recingunt;

Et jussos lapides sua post vestigia mittunt.

Saxa (quis hoc credat, nisi sit pro teste vetustas?)

Ponere duritiem cœpêre, suumque rigorem: &c. &c.

In-que brevi spatio, supèrorum munere, saxa

Missa viri manibus faciem traxére virilem.

66 * *

Ovid. Met. lib. i.

(5) " Copan and Palenque," &c. Page 28.

The remains of these ancient cities, buried in the forests of Central America, have been recently made known to our wonder in the entertaining travels of Mr. J. L. Stephens. A brief and apt quotation, to illustrate the line, occurs in vol. i. p. 103. Some fragments with most elegant designs, and some in workmanship equal to the finest monuments of the Egyptians; one, displaced from its pedestal by enormous roots; another locked in the close embrace of branches of trees, and almost lifted out of the earth; another, hurled to the ground, and bound down by huge vines and creepers; and one standing, with its altar before it, in a grove of trees which grew around, seemingly to shade and shroud it, as a sacred thing in the solemn stillness of the woods, it seemed a divinity mourning over a fallen people."

(6) Page 49.

Corinna, a Theban lady, was once adjudged to have overcome in verse her countryman, the deep-mouthed Pindar; but she is credibly believed to have owed her success in a great measure to her beauty. Phryne, (not the too-celebrated courtezan of Athens, but a Phrync of fairer fame,) is mentioned as hav ing been accused, like Socrates, of impiety against heathenism, and like him condemned to die; however, the fairer witness of truth was fortunate enough to escape martyrdom by unveiling her bosom to the judges, and thereby influencing their sentence. Quintilian, Orat. lib. ii. c. 15, has this passage to our purpose. "Et Phrynen * conspectu corporis, quod illa, speciosissimum alioqui, diducta undaveret tunica, putant periculo liberatam." Athenæus, xiii. 590, tells us that it was by the address and counsel of Hyperides her advocate, that προαγαγὼν αὐτὴν εἰς τουμφανές, και περιρρηξας τους χιτωνίσκους, γυμνα τε τα STEρva mоinσas, he influenced the judges of the Areopagus to acquit her. "Ionian Myrrha" is a character finely drawn by Byron in his tragedy of Sardanapalus.

* *

(7) "Some Nireus of the camp," &c. Page 52.

Homer disposes very summarily of a personage who has nothing to recommend him but his beauty. Nireus is mentioned only in one passage of the Iliad: lib. ii. 673. Nipeds, ös Kaλλiotos avnp, &c.; and it is significantly added, Add' adañadvòs env: an epithet of double intention, powerless in troops, and imbecile in mind.

Page 53.

(8) 1 Esdras iv. 13, et seq. Zorobabel holds argument before Darius, that "Woman is more powerful than wine or the king, but that Truth beareth off the victory from woman He sets up beauty above all earthly things, v. 32, “O ye men, how can it be but women should be strong, seeing they do thus ?" and it is small disparagement, that Truth should overcome her; for "Great is truth, and mighty above all things." v. 41.

(9) Ezekiel xxviii. 12. Page 55.

"Thou sealest up the sum," (otherwise to be rendered, "Thou art the standard of measures,") "full of wisdom, and perfect in beauty." It is quite fair, and according to scriptural usage, (compare Hosea xi. 1, with Matt. ii. 15,) to take such a passage as this out of its context, as primarily referable to a King of Tyrus, but in a higher sense applicable to the King of Heaven.

(10) Page 56.

Eratostratus fired the temple of Diana at Ephesus, solely to make himself a name: the incendiary certainly succeeded, for he has come down to our times famous (if in no other way) at least for his criminal and foolish love of notorie ty. Pythagoras induced the vulgar to believe in his supernatural qualifications, by immuring himself in a cavernous pit for months, whence returning with a ghastly, aspect, he gave out that he had been a visiter in Hades. As for Empedocles, few cannot have heard, that he leaped into Etna to make the world imagine that he had vanished from its surface as a god: unluckily, however, the volcano disgorged one of the philosopher's sandals, and proved at once the manner of his death, and the quality of his mind; ex pede Herculem.

(1) "Casar's wife." Page 58.

Pompeia, third wife of Julius Cæsar, and divorced froin him, according to Plutarch, solely because "he would have the chastity of Caesar's wife free even from suspicion."

(12) Page 59.

Momus, a typification of the force of ridicule, was once counted among the hierarchs of heathen mythology: but, as he made game of every one, he never