his servants to do anything? Well, gain that end; and the first, and I think the most powerful, is example; for precept, unsanctioned by example, is powerless. I am a servant, I have a Master in heaven, and he will one day call me to give an account; will he say, with regard to this act, "Well done, good and faithful servant?" When you speak to some masters with regard to wrong things which they have caused their servants to do, they not unfrequently say, "I did not do it." No, nor did David with his own hand kill Uriah, but he was charged by God with the murder. The Emperor of Russia has not, with his own hand, killed one of the brave soldiers that have fallen in the late battles, of which we have read, but he is charged with the crime by England and France, and the world; and may I not say by God himself? Again, it is the duty of masters to use all means to allow their servants time for moral and religious improvement. It is to be lamented that very many masters only study how they can get the most service out of their dependent domestics, and as to moral and religious matters, they may go to perdition for what they care. I rejoice that I had another kind of master, one who cared for me; and although I was twenty years of age before I could write a word, he commenced teaching me, or I had not been able to scribble these few thoughts. I am quite aware of my bad spelling and grammatical errors, for I do not know one rule of grammar. I do not mean to say that any master should compel his servants to attend a place of worship, but he should use all persuasive means to If a dissenting master has servants that prefer attending the worship of God in the Established Church, it is the duty of that master to allow those servants the privilege of doing so, as much as if they attended the place he himself attends. The same remarks are equally applicable to masters who are churchmen, and have servants that are dissenters. Another duty of masters to their servants is, kindness. Many servants, yes, good servants, have been unable to perform their duty as they would wish, on account of harsh, unkind treatment from their employers. Masters should guard against irritability of temper as much as possible, for many reasons which I cannot enumerate for want of room; but one I must name, and that is self-interest; for if this irritability of temper disheartens the servant, so that he cannot perform his duty as he ought, the master suffers pecuniarily. Once more, the master should sympathize with the servant when he does anything wrong through ignorance (for this is often done), and he should forgive him for what he has ignorantly done amiss, and also express to the servant that he has forgiven him; for a conscientious servant would feel unhappy after having done wrong, till he was conscious that his master had forgiven him. The Counsel Chamber. THE ART OF THINKING AND OF STUDY. ONE of the best modes of improving the art of thinking, is to think over some subject before you read upon it, and then observe after what manner it has occupied the mind of some great master; you will then observe whether you have been too rash or too timid, what you have omitted, and what you have exceeded; and by this process you will insensibly catch the manner in which a great mind views a great question. It is right to study, not only to think, when an extraordinary incident provokes you to it, but from time to time, to review what has passed, dwell upon it, and to see what trains of thought voluntarily present themselves to your mind. It is a most superior habit in some minds, to refer all the particular truths which strike them, to other truths more general, so that their knowledge is beautifully methodized; and a particular truth at once leads to a general truth. This kind of understanding has an immense and decided superiority over those confused heads in which one fact is piled upon another, without any attempt at classification or arrangement. Some men always read with a pen in their hand, and commit to paper any new thought which strikes them; others trust to chance for its appearance. Which of these is the best method in the conduct of the understanding, must, I suppose, depend a good deal upon the understanding in question. Some men can do nothing without preparation-others little with it; some are fountains, others reservoirs. There are two methods of study; the one is the studying an author, the other may be called studying a subject. In the former case, the student purposes to make himself master of the whole contents of a book; he diligently peruses it, and becomes familiar with the style, and language, and the sentiments of the writer. By the other method, he follows up any particular branch of knowledge through all the books in which it may be found; searches in them for every passage that is to bis purpose, and collects everywhere the scattered particles of information. Of these two methods of seeking knowledge, the first is much to be preferred. By diligently fixing the mind on one book at a time, the intellectual faculties in the three branches of apprehension, attention, and memory, are exercised, disciplined, and improved. Whereas, by the other practice, when a subject is pursued by the help of indexes, through a multitude of authors, and writers are consulted only as books of reference, a superficial, discursive habit of study grows upon the mind, and the student will be so far from improving the three faculties above mentioned, that he is in danger of impairing them. And no man of letters can safely trust himself with this plan of study, till he shall have first diligently wrought into his mind firm habits of accurate attention, by long practice of the other. YOUNG MEN. pendence. At the age of 30 years, Sir Isaac Newton occupied the mathematical chair in the university of Cambridge, having by his scientific discoveries rendered his name immortal. FORMATION OF CHA RACTER. THE idea is prevalent in some com- THERE is a law of the moral government of the universe, which ordains that all that is great and valuable and permanent in character must be the result, not of theoretical teaching, or natural aspiration,-of spontaneous resolve or uninterrupted success, but of trial, of suffering, of the fiery furnace, of temptation, of the dark hours of disappointment and defeat. The character of the man is distinguishable from the character of the child that he once was, chiefly by the effects of this universal law. There are the same natural impulses, the same mental moral, and physical constitution, with which he was born into the world. What is it that has given him the strength, the fortitude, the unchanging principle, and the moral and intellectual power, which he exhibits in after years? It has not been constant pleasure and success, nor unmingled joy. It has been the hard discipline of pain and sorrow, the stern teachings of experience, the struggle against the consequences of his own errors, and the chastisc This law pertains to all human things. It is as clearly traceable in its application to the character of a people, as to that of an individual; and as the institutions of a people, when voluntarily formed by them out of the circumstances of their condition, are necessarily the result of the previous discipline and the past teachings of their career, we can trace this law also in the creation and growth of what is most valuable in their institutions. When we have so traced it, the unalterable relations of the moral universe entitle us to look for the elements of greatness and strength in whatever has been the product of such teachings, such discipline, and such trials. BUSINESS. Poetry. Canst be idle? canst thou play, Foolish soul, who sinn'd to-day? Rivers run, and springs each one Know their home, and get them gone: Hast thou tears, or hast thou none? If, poor soul, thou hast no tears, Would thou hadst no faults or fears! Who hath these, those ilis forbears. : Winds still work it is their plot, Hast thou sighs, or hast thou not? If thou hast no sighs or groans, Would thou hadst no flesh and bones! Lesser pains 'scape greater ones. But if yet thou idle be, Foolish soul, who died for thee? Who did leave his Father's throne, If he had not lived for thee, He so far thy good did plot, If he had not died for thee, And hath any space of breath He that finds a silver vein, Who in heart not ever kneels, GEORGE HERBERT. The Children's Gallery. PERILOUS ADVENTURE WITH A TIGER. I had gone to dine in Salsette with Colonel Hunt, the governor of the Fort of Tannah, about seven or eight miles from Bombay; and as I had an appointment at home in the morning, and the night was remarkably fine, with a brilliant moonlight, I declined the hospitable invitation of my host and hostess to remain with them during the night; and ordering my palanquin to be ready at ten o'clock, I left Tannah at that hour for Bombay. Great portion of the way was over a level plain of some extent, and while we were in the midst of this, the bearers, of whom there were eight, four to carry, and four for a relay, with two mussauljees, or lantern-bearers, who carry their lights in the moonlight as well as in the dark, as a matter of etiquette which it is thought disrespectful to omit-in short, the whole party of ten in an instant disappeared, scattering themselves in all directions, and each running at his utmost speed. I was perfectly astonished at this sudden halt, and wholly unable to conjecture its cause, and all my calling and remonstrance was in vain. In casting my eyes behind the palanquin, however, I saw, to my horror and dismay, a huge tiger in full career towards me, with his tail almost perpendicular, and with a growl that indicated too distinctly the intense satisfaction with which he anticipated a savoury morsel for his hunger. There was not a moment to lose, or even to deliberate. To get out of the palanquin and try to escape would be running into the jaws of certain death. To remain within it was the only alternative. The palanquin is an oblong chest or box, about six feet long, two feet broad, and two feet high. It has four short legs for resting it on the ground, three or four inches only above the soil. Its bottom and sides are flat, and its top is gently convex to carry off the rain. By a pole projecting from the centre of each end, the bearers carry it on their shoulders, and the occupant lies stretched upon a thin mattress on an open cane bottom, like a couch or bed, with a pillow beneath his head. The mode of entering and leaving the palanquin is through a square opening on each side, which, when the sun or rain requires it, may be closed by a sliding door; this is usually composed of Venetian blinds to allow light and air, in a wooden frame, and may be fastened, if needed, by a small brass hook and eye. Everything about the palanquin, however, is made as light as possible, to lessen the labour of the bearers; and there is no part of the paneling or sides more than half an inch thick, if so much. All I could do, therefore, was, in the shortest possible space of time to close the two sliding doors, and lie along on my back. I had often heard that if you can suspend your breath, and put on the semblance of being dead, the most ferocious of wild beasts will leave you. I attempted this, by holding my breath as long as possible, and remaining as still as a recumbent statue. But I found it of no avail. The doors were hardly closed before the tiger was alongside, and his smelling and snorting were horrible. He first butted one of the sides with his head, and as there was no resistance on the other, the palanquin went over on its beam ends, and lay perfectly flat, with the cane bottom presented to the tiger's view. Through this and the mattress, heated no doubt by my lying on it, the odour of the living flesh came out stronger than through the wood, and the snuffing and smelling were repeated with increased strength. I certainly expected every moment that, with a powerful blow of one of his paws, he would break in some part of the palanquin, and drag me out for his |