which flew away into the air, and then came black fel- | low!" The tradition goes on to state, that when all the feathers had fallen to the earth, the men were divided into two tribes by the following contrivance: a meer, or throwing-stick, was supported, breast-high, between boughs: the men that were able to leap over it were called Moongalhanar, and those who failed to do so, Tonderup. When all had thus measured strength, they became for ever separated. The enmity which subsists between these two tribes is displayed by customs equally singular and cruel. If a Tonderup be killed, or when he dies from natural causes, a Moongalhanar must be speared in the body; the wound need not be mortal, for if he recover, the death of the Tonderup is considered to be avenged. If a Tonderup be speared in the leg by a Moongalhanar, one of the family of the former, generally the nearest of kin, must also inflict a similar injury on a Moongalhanar. The commission of any act, which these people regard as a crime, is punishable by death, or by a spear wound in the fleshy part of the thigh, on the inside or the outside, according to the supposed magnitude of the offence; but this mode of punishment produces lamentable results; for, as we have just stated, the death or injury of one of these savages requires, by their laws, which are observed with much strictness, an act of aggression on a member of the rival tribe; feuds are thus being constantly fomented; in fact, every act of punishment produces a separate feud. From the circumstance of the women being stolen or captured in war, Tonderup and Moongalhanar cousins and even foster-brothers are to be found in almost every family; but as they grow up they refuse to associate, and will never sleep together in the same wigwam. They may be brother's by one mother, but their law requires them to be enemies! If a solitary native in the woods meet with a party of his countrymen to whom he is unknown, they call upon him to name his tribe; should he say Tonderup, and they also are for the most part Tonderups, all the members of that family lift him up under the arm-pits, and blow upon him a kiss of amity or salutation. If, on the contrary, the party consists chiefly of Moongalhanars, all these immediately sit down by him, rail and spit upon him, mock and laugh at him. If a death is to be avenged, this is the time, for they are arrant cowards, and generally seize such opportunities for their horrible purposes; but if this is not the case, the solitary Tonderup is allowed to slip off with a few bruises and burns from lighted sticks applied to his flesh. Without an intimate knowledge of the language of this people, and its peculiar dialects in use to the east and west of Albany, it is nearly impossible to trace the subject of these feuds much farther. It is probable that British laws can never altogether extinguish old feuds, which have existed through several generations, or prevent new ones from constantly arising. Indeed, the application of British laws to this people, in their present rude and uncivilized state, is attended with peculiar difficulties. Suppose a Moongalhanar from the interior should steal into the settlement of King George's Sound, and kill a Tonderup, and then ship off, perhaps never to be again seen by the whites; suppose, further, that a King George Tonderup, in obedience to his law, is sent by his tribe and family to kill a Moongalhanar; having done so, he considers himself justified according to his laws. Now would it be just to visit the Tonderup on his return with the rigour of British law? He may be accused by a Moongalhanar of having slain one of his tribe; the accuser may be his personal enemy, or he may be his own brother, and perhaps a participator in the deed. Thus the original criminal escapes, because he is too far off to be pursued, and the man who simply obeys the dictates of a barbarous law is executed by the civilized occupants of a colony, whose laws he does not recognize, and cannot as yet appreciate. Such a result is indeed very horrible. If the British laws are to be ultimately enforced to the letter, (which happily is not the case at present as regards crimes committed by the natives among themselves,) in mercy to the poor ignorant savages, let no expense be spared in procuring interpreters and zealous Christian ministers to go about and instruct them; otherwise those under the protection of civilized man must be swept off one by one, either by their own subtle enemies in the bush, or by the stern hand of our justice, for acting in obedience to their own primitive laws. As the case stands at present, they cannot, in consequence of restricted means, be properly protected by the whites; and the whole plan of subjugating the aborigines to British law under existing circumstances would be nothing more nor less than setting a trap for their ultimate total extirpation-which, may God avert! If the people of England were but fully acquainted with these facts, there can be no doubt that hundreds of pounds would be subscribed, and many good Christians would be found ready to labour in this much-neglected field of missionary enterprise. As polygamy is in full force among this people, they think the most manly and honourable mode of obtaining their wives is by stealing them, as already noticed. Many, however, obtain their wives on easier terms, for they obtain them as a gift on the day a female child is born; and the husband elect often claims the girl at a very early age. In a family or tribe, when a man dies, his wives ecome the property of the nearest of kin of his own designation, and the woman has no choice. The boy spurns the old woman, and even spits at her! and if he dislike the match, he transfers her to his uncle, or next of kin nearest to the father, and seeks a younger wife by stealth, or at the point of the spear in war Their laws respecting the marriage of relatives resemble our own, except that cousins-germain cannot marry. One of the traditions of this people respecting the origin of fire is very curious: it is related somewhat in the following terms:-Long ago-hundreds of moonswhen black-fellow were living as the boort (dog), they eat raw flesh, and had nothing-no spears, no covering, or anything. Long after this, a bandicoot (quynt) came near a great river, and the black-fellow came up to it, and ask for fire. The bandicoot denied it had fire, and turned round; but those stationed behind saw smoke coming out at little holes in its skin, and called out loudly to each other, "Fire! fire!" Whereupon a large hawk (curringar) and a pigeon flew down. The bandicoot became alarmed, and tried to throw the fire into the river, but the pigeon threw a meer or large stick at the piece of lighted wood, and diverted its direction, when the hawk instantly darted down, and seized it in his talons, and set fire to the country, and from that hour black-fellow had fire! The traditions of this people form by far the most interesting portion of their history; but nearly every tribe has a different version of the same tradition producing sufficient variety to fill a volume. Their songs abound in tradition, and even some of their dances allude to passages in their history. One of their dances represents the capture of a kangaroo with wonderful pantomimic effect, which is greatly. heightened when seen by the strong blaze of light from their fire in the woods. Many of their traditions appear to be of a sacred character, particularly one which relates to the Emu, a small star in the Milky Way; when they point it out, it is generally in a whisper. They have also many traditions respecting the snakes and other reptiles; and they relate a story respecting their great Waakel, (a small boa found generally near the sea,) which is very striking and curious. BELLS AND BELL TURRETS. I. BELL TURRET OF ST. NICHOLAS' CHURCH, BIDDESTONE, WILTS. THE SABBATH BELLS. THE cheerful Sabbath bells, wherever heard, Tidings of good to Zion: chiefly when Their piercing tones fall sudden on the ear Of the contemplant, solitary man, Whom thoughts abstruse or high have chanced to lure Forth from the walks of men, revolving oft, And oft again, hard matter, which eludes And baffles his pursuit,-thought-sick and tired Of controversy, where no end appears, No clue to his research, the lonely man Half wishes for society again. Him, thus engaged, the Sabbath bells salute Sudden! his heart awakes, his ears drink in And softens with the love of human kind.-CHARLES LAMB. THE early uses of bells, in connexion with the services of the Christian church, have been already adverted to in the first and fourth volumes of the Saturday Magazine; and in supplying a few additional notices on the same subject, it will be desirable also to notice the influence which this practice has had on church architecture, giving rise to that memorable and beautiful feature of sacred edifices, the BELL TURRET. Bell-ringing was employed in former times, as at present, on occasions of public or private rejoicing, for the summoning of congregations, and to bewail the dead; but there was another and a superstitious use of bells, which has long since fallen into neglect. This was the ringing of peals to drive away storm or pestilence. No doubt this imaginary virtue was supposed to belong to them, because, in common with the building in which they were hung, they were esteemed sacred, and were regularly consecrated to religious uses. The consecration or baptism of bells is still continued in the Romish church, and a ritual used on such occasions may be found in the Roman Pontificate; where it is ordained, that the bell be baptized by a bishop, or his deputy; that holy water, oil, salt, cream, &c. be employed; that a name be given to the bell; that it be solemnly washed in water, crossed, and anointed by the bishop; that godfathers (persons of rank) be appointed; and prayers offered. In consequence of the sacred character ascribed to church bells, they were supposed to be held in great horror by evil spirits. In the Golden Legend of Wynkyn de Worde, it is said, that "the evil spirits that be in the region of the air, doubt much when they hear the bells rung; and this is the cause why the bells are rung when it thunders, and when great tempests and outrages of weather happen, to the end that the fiends and wicked spirits should be abashed, and flee, and cease of the moving of tempests." When the churches and monasteries of England adopted the use of bells, and every religious establishment of any note could boast several of these lively harbingers, the practice of bell-ringing began to assume great importance. Sets of bells of different sizes were procured, in order to get a variety of sounds; and so great was the dexterity of our ringers in composing, and ringing musical peals,-wherein the sounds interchange in regular order, that England obtained the title of the ringing island. In some rural districts, the pride and emulation of different parishes are still called forth by their peals of bells, and by the skill with which they are respectively managed. But the glory of former days has in this respect departed, notwithstanding that many of the lovers of bell-ringing have, in different parts of the country, left bequests to keep up the intricate art of change-ringing among their fellow parishioners. The earliest bequest of this kind was in 1683, and gave to the parish ringers of Harlington, Middlesex, a piece of land, from the produce of which they were to be provided with "a leg of pork for ringing on the fifth of November." In the parish of St. Andrew's, Plymouth, some individual, zealous in the cause of change-ringing, bequeathed to the parish ringers a leg of mutton and "trimmings," provided they kept up their practice in the belfry every Tuesday night. It is said that this practice, so thoroughly familiarized to the inhabitants, (who have heard the bell-ringing every Tuesday night from their infancy,) often excites the inquiries of strangers, who, unless they apply to the more intelligent portion of the community, can get no other answer to their queries than, "It is Tuesday night." The practice of change-ringing requires great attention and skill, as may readily be understood by those who have had an opportunity of watching a clever set of ringers. The terms descriptive of their art sound strangely in uninitiated ears. An old poem in praise of ringing, thus sets forth some of them, and depicts the gradual progress of the ringers: First the youths try One Single Bell to sound; In order due to Rounds they next proceed, On ten, Bobs-royal;-from eleven, Cinques, Accompanied with tenor, forth they pour;And the Bob-maximus results from twelve. Ringing clubs are established in various parts of England for the advancement of this art; and where the club is too large to allow of all the members having access to the belfry, many of the members provide themselves with hand-bells, on which they not only practice change-ringing, but frequently acquire dexterity in tunes. The perfection to which this may be carried is sufficiently attested by the performances of the Lancashire bell-ringers, or Campanologian Band, lately witnessed in London. The intricacies of change-ringing cannot be entered into here, but may be found developed in a treatise printed in 1733, and called Campanologia Improved, or The Art of Ringing made Easy. This art is, as already intimated, almost peculiar to England, for even in Scotland the churches seldom toll more than a single bell, whether for joy or sorrow. The discordant peals of Russia are curiously described by Kohl. The bells, he informs us, are not suspended in the cupola, but placed in a side-building erected for the purpose, called Kolokilnik, the bell-bearer or belfry. In country places, where there are trees near the church, the kolokilnik is generally an old oak, on whose boughs the whole chime is suspended, as if the trees bore bells by way of fruit. eylinder moved by the clockwork every quarter of an hour, and set to some favourite air or piece of music; or else by a man appointed for the purpose, who occupies a small recess in some part of the steeple, wherein is a kind of frame containing as many pallets or moveable pegs as there are treble bells, in two rows, the lowermost for the natural, and the uppermost for the semitones; those of the inferior octaves or bass notes are placed underneath, resembling weavers' treddles, being moved by the feet, which tredd!es move certain hammers which strike the bells. The treble part is struck by the man's fists, which are arined with leather "The natives," says an ear-witness, “ seem very fond of this gingling music; for my part I do not admire it, there being no check to the duration of sound; in a quick movement it occasions much confusion and discord; this is very observable to a nice ear in our domestic chime-clocks, which can never be regulated so as to perform just measure, besides the other objection just mentioned; now this is in part obviated by the carilloneur or chimer above described, some of whom I have heard that could execute a difficult concerto in right time; but this is not so much to be wondered at, as I have known the same men to be both organist in the church, and chimer in the steeple." The use of bells among different nations naturally led to the construction of towers fitted to receive them. Sometimes these towers were built as separate belfries, at other times they formed very ornamental features of the In some places the bells are hung under a kind of churches themselves. Italy affords some very remarkable triumphal arch, as in Novgorod; but bell towers are examples of the former kind of bell tower in the cammore frequent, and these are hung as full of bells of all panili of Cremona, Florence, Ravenna, Padua, Bologna, sizes " as a palm tree is full of cocoa nuts." On a holi- and Pisa. The bell tower of Cremona is a most famous day when all these bells are tinkling, ringing, or bellow-belfry ending in a spire, which is said to be one of the ing, or when twenty such kolokilniks in a capital are giving their lungs full play, the din is most astounding. The method by which this discordant peal is produced, appears not less singular than the custom of ringing in such a fashion. The Russian ringer does not put the bells themselves in motion, indeed, they have no clapper. To every bell a moveable hammer is attached, and from the hammers strings are passed to the ringer. If he have only two to ring, he sits down and pulls to either side alternately; but when he has many, he holds some in his hand, fastens another to his back, and sets others in motion with his legs. The motions he is obliged to make are described as having a most comic effect, and to have formed so great an amusement to a former czar, that he used generally himself to ring the bells of the court church. This sort of ringing is the more intolerable because "the people never allow the sounds to succeed in measured time, but hammer away right and left like smiths upon an anvil; however the bells are not attuned to each other, but clash one against the other in fearful discord." Nankin, in China, was formerly celebrated for its enormous bells. But their weight brought down the tower in which they were hung, so that the whole building was reduced to ruins. These bells have ever since lain on the ground. One of them is nearly twelve English feet in height, seven and a half in diameter, and twenty-three in circumference. The figure of the bell is almost cylindrical, except for a swelling in the middle, and the thickness of the metal about the edges is seven inches. The weight of this bell has been computed at fifty thousand pounds, which is more than double the weight than that of Erfurt, previously considered the largest bell in the world. These bells were cast by the first emperor of the preceding dynasty, upwards of three hundred years ago. The largest bells of China, however, have but a very poor sound from the circumstance of their being struck with a wooden, instead of an iron clapper. The Dutch and Flemings delight much in chimes; some include as many as fifty or fifty-two bells with semitones, and are thus capable of executing any piece of music. The usual method of playing them is by a loftiest in Italy. The ascent to the bells is by five hundred steps, the whole height of the edifice is three hundred and ninety-five feet, and the tower commands a most extensive view of the beautiful plains of Lombardy. For many miles throughout the surrounding country this spire is a conspicuous object, and is regarded as the great wonder of Cremona. That of Florence, which is two hundred and sixty-seven feet high, is considered the most elegant campanile in Italy. The plan is a perfect square, forty-five feet on each side. The interior is divided into six floors, each of which is vaulted. The façade is in the Gothic style, mixed with somewhat of the Italian taste. This building was the work of Giotto in 1324, and it is said that his original design was to surmount the tower with a spire eighty-five feet in height. This design was not, however, carried into execution. The bell towers of Bologna and Pisa are much out of the perpendicular, and are well known as the "leaning towers." The city of Seville, in Spain, can also boast of its majestic bell tower called the Giralda. This lofty campanile is a square tower of Arabian architecture built in 1160, by Guever the Moor, and which originally formed part of the ancient mosque. It was at first only two hundred and fifty feet high; but in 1568, it was raised one hundred feet higher. On the top was placed a bronze statue of Faith, fourteen feet high, which, notwithstanding its enormous weight (3600 pounds), turns on a pivot and acts a weathercock, thus giving its name "Giralda" to the tower The fine old towers of Anglo-Norman times, as well as the more recent forms of bell tower which either adorn or disfigure (according to the taste of the architect) our modern English churches, are too variously modified to be noticed here; but it is interesting to observe in retired portions of the kingdom some ancient and picturesque specimens of bell towers of the humbler sort, which form a most pleasing addition to a village church, and are decidedly worthy of imitation. Many a pretty little country church is disfigured by a steeple of the rudest workmanship, in many cases constructed of wood, and fit only for a dwelling-place of pigeons. But in these days of zeal for church architecture, it 1844.] surely will not again happen that a village church, be it ever so humble, shall be surmounted with such a miserable appendage, by way of bell tower, when at no very great cost a picturesque and beautiful turret, such as that which forms the heading to this article, may be added with the utmost advantage to the building. In another article, several notices of bell turrets corresponding with the above type will be given. NO LIFE PLEASING TO GOD, THAT IS NOT USEFUL TO MAN; AN EASTERN FABLE. Ir pleased our mighty sovereign, Abbas Carasean, from whom the kings of the earth derive honour and dominion, to set Mirza his servant over the province of Tauris. In the hand of Mirza the balance of distribution was suspended with impartiality; and under his administration the weak were protected, the learned received honour, and the diligent became rich. Mirza, therefore, was beheld by every eye with complacency, and every tongue pronounced blessings upon his head. But it was observed that he derived no joy from the benefits which he diffused: he became pensive and melancholy; he spent his leisure in solitude; in his palace he sat motionless upon a sofa; and when he went out, his walk was slow, and his eyes were fixed upon the ground: he applied to the business of state with reluctance; and resolved to relinquish the toil of government, of which he could no longer enjoy the reward. He, therefore, obtained permission to approach the throne of our sovereign; and being asked what was his request, he made this reply: "May the lord of the world forgive the slave whom he has honoured, if Mirza presume again to lay the bounty of Abbas at his feet. Thou hast given me the dominion of a country, fruitful as the gardens of Damascus; and a city glorious above all others, except that only which reflects the splendour of thy presence. But the longest life is a period scarcely sufficient to prepare for death. All other business is vain and trivial, as the toil of emmets in the path of the traveller, under whose feet they perish for ever; and all enjoyment is unsubstantial and evanescent as the colours of the bow that appears in the interval of a storm. Suffer me, therefore, to prepare for the approach of eternity; let me give up my soul to meditation; let solitude and silence acquaint me with the mysteries of devotion; let me forget the world, and by the world be forgotten, till the moment arrives in which the veil of eternity shall fall, and I shall be found at the bar of the Almighty." Mirza then bowed himself to the earth, and stood silent. By the command of Abbas it is recorded, that at these words he trembled upon the throne, at the footstool of which the world pays homage: he looked round upon his nobles; but every countenance was pale, and every eye was upon the earth. No man opened his mouth; and the king first broke silence, after it had continued near an hour. I am "Mirza, terror and doubt have come upon me. alarmed as a man who suddenly perceives that he is near the brink of a precipice, and is urged forward by an irresistible force; but yet I know not whether my danger is a reality or a dream. I am, as thou art, a reptile of the earth: my life is a moment, and eternity-in which days, and years, and ages, are nothing-eternity is before me, for which I also should prepare. But by whom, then, must the faithful be governed? By those only, who have no fear of judgment? By those only, whose life is brutal, because, like brutes, they do not consider that they shall die? Or who, indeed, are the faithful? Are the busy multitudes that crowd the city, in a state of perdition? and is the cell of the dervise alone the gate of paradise? To all, the life of a dervise is not possible: to all, therefore, it cannot be a duty. Depart to the house which has in this city been prepared for thy residence: I will meditate the reason of thy request; and may He who illuminates the minds of the humble, enable me to determine with wisdom!" Mirza departed; and on the third day, having received no command, he again requested an audience, and it was granted. When he entered the royal presence, his countenance appeared more cheerful: he drew a letter from his bosom, and having kissed it, he presented it with his right hand. My lord," said he, "I have learned by this letter, which I have received from Cosrou the Irman, who stands now before thee, in what manner life may be best improved. 66 I am enabled to look back with pleasure, and forward with hope; and I shall now rejoice still to be the shadow of thy lately wished to resign." power at Tauris, and to keep those honours which I so The king, who listened to Mirza with a mixture of surprise and curiosity, immediately gave the letter to Cosrou, and commanded that it should be read. The eyes of the court were at once turned upon the hoary sage, whose countenance was suffused with an honest blush; and it was not without some hesitation that he read these words: "To Mirza, whom the wisdom of Abbas our mighty lord has honoured with dominion, be perpetual health! When I heard thy purpose to withdraw the blessings of thy government from the thousands of Tauris, my heart was wounded with the arrow of affliction, and my eyes became dim with sorrow. But who shall speak before the king when he is troubled; and who shall boast of knowledge when he is distressed by doubt? To thee will I relate the events of my youth, which thou hast renewed before me; and those truths which they taught me, may the Prophet multiply to thee! "Under the instruction of the physician Abuzar, I obtained an early knowledge of his art. To those who were smitten with disease, I would administer plants, which the sun has impregnated with the spirit of health. But the scenes of pain, languor, and mortality, which were perpetually rising before me, made me often tremble for myself. I saw the grave open at my feet: I determined, therefore, to contemplate only the regions beyond it, and to despise every acquisition which I could not keep. I conceived an opinion, that as there was no merit but in voluntary poverty and silent meditation, those who desired money were not proper objects of bounty; and that by all who were proper objects of bounty, money was despised. I, therefore, buried mine in the earth, and, renouncing society, I wandered into a wild and sequestered part of the country. My dwelling was a cave by the side of the hill. I drank the running water from the spring, and ate such fruits and herbs as I could find. To increase the austerity of my life, I frequently watched all night, sitting at the entrance of the cave with my face to the east, resigning myself to the secret influences of the Prophet. "One morning after my nocturnal vigil, just as I perceived the horizon glow at the approach of the sun, the power of sleep became irresistible, and I sank under it. I imagined myself still sitting at the entrance of my cell; that the dawn increased; and that as I looked earnestly for the first beam of day, a dark spot appeared to intercept it. I perceived that it was in motion; it increased in size as it drew near, and at length I discovered it to be an eagle. I still kept my eye stedfastly fixed upon it, and saw it alight at a small distance, where I descried a fox, whose two forelegs appeared to be broken. Before the fox the eagle laid part of a kid, which she had brought in her talons, and then disappeared. "When I awaked, I laid my forehead on the ground, and blessed the Prophet for the instruction of the morning. I reviewed my dream, and said thus to myself: 'Cosrou, thou, hast done well to renounce the tumult, the business, and vanities of life; but thou hast as yet only done it in part: thou art still every day busied in the search of food: thy mind is not wholly at rest, neither is thy trust in Providence complete. What art thou taught by this vision? If thou hast seen an eagle commissioned by Heaven to feed a fox that is lame, shall not the hand of Heaven also supply thee with food, when that which prevents thee from procuring it for thyself is not necessity, but devotion?" "I was now so confident of a miraculous supply, that I neglected to walk out for my repast, which, after the first day, I expected with an impatience that left me little power of attending to any other object. This impatience, however, I laboured to suppress, and persisted in my resolution; but my eyes at length began to fail me, and my knees smote each other. I threw myself backward, and hoped my weakness would soon increase to insensibility. But I was suddenly roused by the voice of an invisible being, who pronounced these words: Cosrou, I am the angel, who, by the command of the Almighty, have registered the thoughts of thy heart, which I am now commissioned to reprove. While thou wast attempting to become wise above that which is revealed, thy folly has perverted the instruction which was vouchsafed thee. Art thou disabled like the fox? Hast thou not rather the powers of the eagle? Arise! let the eagle be the object of thy emulation. To pain and sickness be thou again the messenger of ease 48 THE SATURDAY MAGAZINE. and health. Virtue is not rest, but action. If thou dost good to man as an evidence of thy love to God, thy virtue will be exalted from mortal to divine; and that happiness which is the pledge of paradise, will be thy reward upon earth.' "At these words I was not less astonished than if a I humbled mountain had been overturned at my feet. myself in the dust; I returned to the city; I dug up my treasure; I was liberal, yet I became rich. My skill in restoring health to the body gave me frequent opportunities of curing the diseases of the soul. I grew eminent beyond my merit; and it was the pleasure of the king that I should stand before him. Now, therefore, be not offended; I boast of no knowledge that I have not received. As the sands of the desert drink up the drops of rain, or the dew of the morning, so do I also, who am but dust, imbibe the instructions of the Prophet. "Believe, then, that it is he who tells thee, all knowledge is profane which terminates in thyself; and by a life wasted in speculation, little even of this can be gained. When the gates of paradise are thrown open before thee, thy mind shall be irradiated in a moment. Here thou canst do little more than pile error upon error: there thou shalt build truth upon truth. Wait, therefore, for the glorious vision; and in the mean time emulate the eagle. Much is in thy power; and, therefore, much is expected of thee. Though the Almighty alone can give virtue, yet, as a prince, thou mayest stimulate those to beneficence, who act from no higher motive than immediate interest: thou canst not produce the principle, but mayest enforce the practice. Let thy virtue be thus diffused; and if thou believest with reverence, thou shalt be accepted above. Farewell! May the smile of Him who resides in the heaven of heavens be upon thee; and against thy name in the volume of His will, may happiness be written." The king, whose doubts, like those of Mirza, were now removed, looked up with a smile that communicated the joy of his mind. He dismissed the prince to his government, and commanded these events to be recorded, to the end that posterity may know, "That no life is pleasing to God, but that which is useful to mankind."-DR. HAWKES WORTH. HIGHLAND THIRST FOR EDUCATION. "ON coming to a place called Kyle Strome," says Mr. "On parting from N. McL. the road ascended along the age. | teacher as had been labouring among them. They assured THE usual way of travelling in those parts of Ireland, where CURIOUS CHESS PROBLEMS. XIII. THE following curious position is given by Damiano. White to mate in four moves, without being allowed to move his King. BLACK. WHITE. JOHN W. PARKER, PUBLISHER WEST STRAND, LONDON. |