mortal infirmities, and subject to all the gross impediments of matter. In vain would they seek to act independently of the body, and to mingle together in spiritual intercourse. They can only act here through their fleshly organs. Their earthly loves are made up of transient embraces and long separations. The most intimate friendship, of what brief and scattered portions of time does it consist!

We take each other by the hand, and we exchange a few words and looks of kindness, and we rejoice together for a few short moments, and then days, months, years intervene, and we see and know nothing of each other. Or, granting that we dwell together for the full season of this our mortal life, the grave soon closes its gates between us, and then our spirits are doomed to remain in separation and widowhood; until they meet again in that more perfect state of being, where soul will dwell with soul in blissful communion, and there will be neither death, nor absence, nor anything else to interrupt our felicity.

***In the foregoing paper I have alluded to the writings of some of the old Jewish rabbins. They abound with wild theories; but among them are many truly poetical flights; and their ideas are often very beautifully expressed. Their speculations on the nature of angels are curious and fanciful, though much resembling the doctrines of the ancient philosophers. In the writings of the Rabbi Eleazer is an account of the temptation of our first parents, and the fall of the angels, which

the parson pointed out to me as having probably furnished some of the groundwork for Lost."

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According to Eleazer, the ministering angels said to the Deity, "What is there in man that thou makest him of such importance? Is he anything else than vanity? for he can scarcely reason a little on terrestrial things." To which God replied, "Do you imagine that I will be exalted and glorified only by you here above? I am the same below that I am here. Who is there among you that can call all the creatures by their names?" There was none found among them that could do so. At that moment Adam arose, and called all the creatures by their name. Seeing which, the ministering angels said among themselves, "Let us consult together how we may cause Adam to sin against the Creator, otherwise he will not fail to become our master."

Sammaël, who was a great prince in the heavens, was present at this council, with the saints of the first order, and the seraphim of six bands. Sammaël chose several out of the twelve orders to accompany him, and descended below, for the purpose of visiting all the creatures which God had created. He found none more cunning and more fit to do evil than the serpent.

The Rabbi then treats of the seduction and the fall of man; of the consequent fall of the demon, and the punishment which God inflicted on Adam, Eve, and the serpent. "He made them all come before him; pronounced nine maledictions on Adam and Eve, and condemned them to

suffer death; and he precipitated Sammaël and all his band from heaven. He cut off the feet of

the serpent, which had before the figure of a camel, (Sammaël having been mounted on him,) and he cursed him among all beasts and animals."

GENTILITY.

True Gentrie standeth in the trade
Of virtuous life, not in the fleshly line;
For bloud is knit, but Gentrie is divine.

MIRROR FOR MAGISTRATES.

HAVE mentioned some peculiarities of the Squire in the education of his sons; but I would not have it thought that his instructions were directed chiefly to their personal accomplishments. He took great pains also to form their minds, and to inculcate what he calls good old English principles, such as are laid down in the writings of Peachem and his contemporaries. There is one author of whom he cannot speak without indignation, which is Chesterfield. He avers that he did much, for a time, to injure the true national character, and to introduce, instead of open manly sincerity, a hollow perfidious courtliness. "His maxims," he affirms,

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were calculated to chill the delightful enthusiasm of youth, and to make them ashamed of that romance which is the dawn of generous manhood, and to impart to them a cold polish and a premature worldliness."

Many of Lord Chesterfield's maxims would make a young man a mere man of pleasure; but an English gentleman should not be a mere man

of pleasure. He has no right to such selfish indulgence. His ease, his leisure, his opulence, are debts due to his country, which he must ever stand ready to discharge. He should be a man at all points; simple, frank, courteous, intelligent, accomplished, and informed; upright, intrepid, and disinterested; one who can mingle among freemen; who can cope with statesmen; who can champion his country and its rights either at home or abroad. In a country like England, where there is such free and unbounded scope for the exertion of intellect, and where opinion and example have such weight with the people, every gentleman of fortune and leisure should feel himself bound to employ himself in some way towards promoting the prosperity or glory of the nation. In a country where intellect and action are trammelled and restrained, men of rank and fortune may become idlers and triflers with impunity; but an English coxcomb is inexcusable; and this, perhaps, is the reason why he is the most offensive and insupportable coxcomb in the world."

The Squire, as Frank Bracebridge informs me, would often hold forth in this manner to his sons when they were about leaving the paternal roof; one to travel abroad, one to go to the army, and one to the university. He used to have them with him in the library, which is hung with the portraits of Sydney, Surrey, Raleigh, Wyat, and others. "Look at those models of true English gentlemen, my sons," he would say with enthusiasm ; "those were men that wreathed the graces of the most delicate and refined taste around the