the exact weight of the crown into a vessel full of water, and then measuring the water which was displaced by it, and by afterwards putting the crown itself into the same vessel after it had again been filled, and then measuring the water which this, too, should have displaced, the difference in their respective bulks, however minute, would be at once detected, and the fraud exposed. "As soon as he had hit upon this method of detection," we are told," he did not wait a moment, but jumped joyfully out of the bath, and, running naked towards his own house, called out with a loud voice that he had found what he had sought. For, as he ran, he called out in Greek, Eureka, Eurēka.'"

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4. No wonder that this veteran geom'eter, rushing through the thronged and splendid streets of Syracuse, naked as a pair of his own compasses, and making the welkin ring with his triumphant shouts, no wonder that he should have rendered the phrase, if not the guise, in which he announced his success, familiar to all the world, and that "Eureka, Eureka," should thus have become the proverbial ejaculation of successful invention and discovery in all ages and in all languages, from that day to this! The solution of this problem is supposed to have led the old philosopher not merely into this ecstatical exhibition of himself, but into that line of hydrostatical investigation and experiment which afterwards secured him such lasting renown. And thus the accidents of a defective crown and an overflowing bath-tub gave occasion to some of the most remarkable demonstrations of ancient science.

R. C. WINTHROP.

CXXVIII.

LORD ULLIN'S DAUGHTER.

A CHIEFTAIN, to the Highlands bound, cries, " Boatman, do not tarry'
And I'll give thee a silver pound to row us o'er the ferry.'
"Now, who be ye, would cross Lochgyle, this dark and stormy water?"
"O, I'm the chief of Ulva's isle, and this Lord Ullin's daughter

"And fast before her father's men three days we 've fled together;
For should he find us in the glen, my blood would stain the heather.
His horsemen hard behind us ride; should they our steps discover,
Then who will cheer my bonny bride when they have slain her lover?"
Outspoke the hardy Highland wight, "I'll go, my chief-I'm ready :
It is not for your silver bright, but for your winsome lady:
And, by my word, the bonny bird in danger shall not tarry:
So, though the waves are raging white, I'll row you o'er the ferry."
By this the storm grew loud apace, the water-wraithEI was shrieking,
And in the scowl of heaven each face grew dark as they were speaking.
But still as wilder blew the wind, and as the night grew drearer,
Adown the glen rode armëd men, their trampling sounded nearer.

"O, haste thee, haste!" the lady cries, "though tempests round us

gather;

I'll meet the raging of the skies, but not an angry father."

The boat has left a stormy land, a stormy sea before her;

When, O, too strong for human hand, the tempest gathered o'er her.

And still they rowed amidst the roar of waters fast prevailing :
Lord Ullin reached that fatal shore, his wrath was changed to wailing;
For sore dismayed, through storm and shade, his child he did discover,
One lovely arm she stretched for aid, and one was round her lover!

"Come back! come back!" he cried in grief, "across this stormy water; And I'll forgive your Highland chief, my daughter! O, my daughter!" "T was vain the loud waves lashed the shore, return or aid preventing: The waters wild went o'er his child, and he was left lamenting.

CAMPBELL.

CXXIX.

THE FREE MIND.

1. I CALL that mind free, which masters the senses, which pro tects itself against the animal appetites, which penetrates beneath the body and rec'ognizes its own reality and greatness. I call that mind free, which escapes the bondage of matter; which, instead of stopping at the material universe and making it a prison wall, passes beyond it to its Author, and finds, in the radiant signatures which that universe everywhere bears of the infinite Spirit, helps to its own spiritual enlargement.

2. I call that mind free, which sets no bounds to its love, which recognizes in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind.

3. I call that mind free, which is not passively framed by outward circumstances, which is not swept away by the torrent of events, which is not the creature of accidental impulse, but which bends events to its own improvement, and acts from an inward spring, from immutable principles which it has deliberately espoused.

4. I call that mind free, which protects itself against the usurpations of society, which does not cower to human opinion, which feels itself accountable to a higher tribunal than man's, which respects a higher law than fashion, which reverences itself too much to be the slave or tool of the many or the few.

5. I call that mind free, which, through confidence in God and in the power of virtue, has cast off all fear but that of wrong

doing; which no menace or peril can enthral, which is calm in the midst of tumults, and possesses itself, though all else be lost.

6. Finally, I call that mind free, which, conscious of its affinity with God, and confiding in his promises by Jesus Christ, devotes itself faithfully to the unfolding of all its powers; which transcends the bounds of time and death, which hopes to advance forever, and which finds inexhaustible power, both for action and suffering, in the prospect of immortality.

CHANNING.

CXXX.

ANECDOTES AND INCIDENTS.

1. KNOW BEFORE YOU SPEAK. -There is a story of Sheridan having once apparently quoted a passage from a Greek poet in the House of Commons, when in reality he only uttered a gabble resembling Greek. An honorable gentleman who spoke after him fully assented to the application of the passage to the case in question. How ineffably ridiculous must that man have appeared when Sheridan disclosed the trick! This is a dishonor to which every one is exposed who, in any way, however slight or negative, affects to appear knowing where he is ignorant.

2. PERFECTION NO TRIFLE. - A friend called on Michael An'gelo, who was finishing a statue; sometime afterwards he called again; the sculptor was still at his work; his friend, looking at the figure, exclaimed, "You have been idle since I saw you last.". 66 By no means," replied the sculptor; "I have retouched this part, and polished that; I have softened this feature, and brought out this muscle; I have given more expression to this lip, and more energy to this limb.". Well, well," said his friend, "but all these are trifles.". -"It may be so," replied Angelo, "but recollect that trifles make perfection, and that perfection is no trifle."

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3. TRUE GENEROSITY.-Sir Philip Sidney, at the battle near Zutphen, displayed the most undaunted courage. He had two horses killed under him; and, whilst mounting a third, was wounded by a musket-shot out of the trenches, which broke the bone of his thigh. He returned about a mile and a half on horseback to the camp; and, being faint with the loss of blood, and parched with thirst from the heat of the weather, he called for drink. It was presently brought him; but, as he was putting the vessel to his mouth, a poor wounded soldier, who happened to be carried along at that instant, looked up to it with wistful eyes. The gallant and generous Sidney took the flagon from his

lips, just when he was going to drink, and delivered it to the soldier, saying, "Thy necessity is greater than mine."

4. MORAL AND PHYSICAL COURAGE. At the battle of Water loo, two French officers were advancing to charge a much superior force. The danger was imminent, and one of them displayed evident signs of fear. The other, observing it, said to him, "Sir, I believe you are frightened.". Yes," returned the other, "I am; and if you were half as much frightened, you would run away." This anecdote exhibits in a happy light the difference between moral and physical courage.

The brave man is not he who feels no fear,

For that were stupid and irrational;

But he whose noble soul its fear subdues,

And bravely dares the danger nature shrinks from.

5. RELIGION THE CEMENT OF SOCIETY. - Religion is the cement of all virtue, and virtue the moral cement of all society. A society composed of none but the irreligious could not exist. It is related that three German robbers, having acquired by various robberies what amounted to a very valuable booty, agreed to divide the spoil, and to retire from so dangerous a vocation. When the day which they had appointed for this purpose arrived, one of them was despatched to a neighboring town to purchase provisions for their last carousal. The other two secretly agreed to murder him on his return, that they might come in for one-half of the plunder, instead of a third. They did But the murdered man was a closer calculator even than his assassins, for he had previously poisoned a part of the provisions, that he might appropriate unto himself the whole of the spoil. This precious triumvirate were found dead together, a signal instance that nothing is so blind and suicidal as the selfishness of vice.

So.

6. HABITS OF OBSERVATION. -The ignorant have often given credit to the wise for powers that are permitted to none, merely because the wise have made a proper use of those powers that are permitted to all. The little Arabian tale of the dervis shall be the comment of this proposition. A dervis was journeying alone in the desert, when two merchants suddenly met him. "You have lost a camel," said he to the merchants. "Indeed, we have," they replied. "Was he not blind in his right eye, and lame in his left leg?" said the dervis." He was," replied the merchants. "Had he not lost a front tooth?" said the dervis. -"He had," rejoined the merchants." And was he not loaded with honey on one side, and wheat on the other?"

"Most certainly he was," they replied, "and as you have scen

him so lately, and marked him so particularly, you can, in all probability, conduct us unto him."-"My friends," said the dervis, “I have never seen your camel, nor ever heard of him, but from you.". "A pretty story, truly!" said the merchants; "but where are the jewels which formed a part of his cargo?" -"I have neither seen your camel nor your jewels," repeated the dervis. On this, they seized his person, and forthwith hurried him before the cadi, where, on the strictest search, nothing could be found upon him, nor could any evidence whatever be adduced to convict him either of falsehood or of theft. They were then about to proceed against him as a sorcerer, when the dervis, with great calmness, thus addressed the court:

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"I have been much amused with your surprise, and own that there has been some ground for your suspicions; but I have lived long, and alone; and I can find ample scope for observation, even in a desert. I knew that I had crossed the track of a camel that had strayed from its owner, because I saw no mark of any human footstep on the same route; I knew that the animal was blind in one eye, because it had cropped the herbage only on one side of its path; and I perceived that it was lame in one leg, from the faint impression which that particular foot had produced upon the sand; I concluded that the animal had lost one tooth, because, wherever it had grazed, a small tuft of herbage was left uninjured in the centre of its bite. As to that which formed the burthen of the beast, the busy ants informed me that it was corn on the one side, and the clustering flies that it was honey on the other."

7. GOOD ADVICE. A certain khan of Tartary, travelling with his nobles, was met by a dervis, who cried, with a loud voice, "Whoever will give me a hundred pieces of gold, I will give him a piece of advice." The khan ordered the sum to be given to him, upon which the dervis said, “ Begin nothing of which thou hast not well considered the end." The courtiers, hearing this plain sentence, smiled, and said, with a sneer, "The dervis is well paid for his maxim." But the khan was so well pleased with the answer, that he ordered it to be written in golden letters in several parts of his palace, and engraved on all his plate.

Not long after, the khan's surgeon was bribed to kill him with a poisoned lancet, at the time he bled him. One day, when the khan's arm was bound, and the fatal lancet in the hand of the surgeon, the latter read on the basin, "Begin nothing of which thou hast not well considered the end." He immediately started, and let the lancet fall out of his hand. The khan, observing his confusion, inquired the reason; the surgeon fell prostrate, confessed the whole affair, and was pardoned; but the conspirators