with jaundice in his blood shall lie down and go to sleep at noonday, when another of a different complexion shall find his eyes as unclosable as a statue's, though he has had no sleep for nights together. Without meaning to lessen the dignity of suffering, which has quite enough to do with its waking hours, it is this that may often account for the profound sleeps enjoyed the night before hazardous battles, executions, and other demands upon an over-excited spirit.

It is said that sleep is best before midnight, and Nature herself, with her darkness and chilling dews, informs us so. There is another reason for going to bed betimes; for it is universally acknowledged that lying late in the morning is a great shortener of life-at least, it is never found in company with longevity. It also tends to make people corpulent. But these matters belong rather to the subject of early rising than of sleep.

Sleep at a late hour in the morning is not half so pleasant as the more timely one. It is some times, however, excusable, especially to a watchful or over-worked head; neither can we deny the seducing merits of "t'other doze"-the pleasing wilfulness of nestling in a new posture, when you know you ought to be up, like the rest of the house. But then you cut up the day, and your sleep the next night.

In the course of the day, few people think of sleeping, except after dinner; and then it is often rather a hovering and nodding on the borders of sleep than a sleep itself. This is a privilege allowable, we think, to none but the old, or the sickly, or the very tired and careworn; and it should be well understood before it is exercised in company. To escape into slumber from an argument, or to take it as an affair of course, only between you and your biliary duct, or to assent with involuntary nods to all that you have just been disputing, is not so well; much less to sit nodding and tottering beside a lady, or to be in danger of dropping your head into the fruit-plate or your host's face, or of waking up, and saying, "Just so," to the bark of a dog, or "Yes, madam," to the black at your elbow.

Careworn people, however, might refresh themselves oftener with day-sleep than they do, if their bodily state is such as to dispose them to it. It is a mistake to suppose that all care is wakeful. People sometimes sleep, as well as wake, by reason of their sorrow. The difference seems to depend upon the nature of their temperament, though, in the most excessive cases, sleep is perhaps Nature's never-failing re

The most complete and healthy sleep that can be taken in the day is in summer-time, out in a field. There is perhaps no solitary sensation so exquisite as that of slumbering on the grass or hay, shaded from the hot sun by a tree, with the consciousness of a fresh but light air running through the wide atmosphere, and the sky stretching far overhead upon all sides. Earth, and heaven, and a placid humanity, seem to have the creation to themselves. There is nothing between the slumberer and the naked and glad innocence of nature.

Next to this, but at a long interval, the most relishing snatch of slumber out of bed is the one which a tired person takes before he retires for the night, while lingering in his sitting-room. The consciousness of being very sleepy, and of having the power to go to bed immediately, gives great zest to the unwillingness to move. Sometimes he sits nodding in his chair; but the sudden and leaden jerks of the head, to which a state of great sleepiness renders him liable, are generally too painful for so luxurious a moment; and he gets into a more legitimate posture, sitting sideways with his head on the chair-back, or throwing his legs up at once on another chair, and half reclining. It is curious, however, to find how long an inconvenient posture will be borne for the sake of this foretaste of repose. The worst of it is, that on going to bed the charm sometimes vanishes-perhaps from the colder temperature of the chamber, for a fireside is a great opiate.

Speaking of the painful positions into which a sleepy lounger will get himself, it is amusing to think of the more fantastic attitudes that so often take place in bed. If we could add any. thing to the numberless things that have been said about sleep by the poets, it would be upon this point. Sleep never shows himself a greater leveller. A man in his waking moments may look as proud and self-possessed as he pleases. He may walk proudly, he may sit proudly, he may eat his dinner proudly, he may shave himself with an air of infinite superiority; in a word, he may show himself grand and absurd upon the most trifling occasions. But Sleep plays the petrifying magician. He arrests the proudest lord as well as the humblest clown in the most ridiculous postures; so that if you could draw a grandee from his bed without waking him, no limb-twisting fool in a pantomime

should create wilder laughter. The toy with the string between its legs is hardly a posturemaster more extravagant. Imagine a despot lifted up to the gaze of his valets, with his eyes shut, his mouth open, his left hand under his right ear, his other twisted and hanging helplessly before him like an idiot's; one knee lifted up, and the other leg stretched out, or both knees huddled up together. What a scarecrow to lodge majestic power in !

But Sleep is kindly, even in his tricks; and the poets have treated him with proper reverence. According to the ancient mythologists, he had even one of the Graces to wife. He had a thousand sons, of whom the chief were Morpheus, or the Shaper; Icelos, or the Likely; Phantasus, the Fancy; and Phobetor, the Terror. His dwelling some writers place in a dull and darkling part of the earth; others, with greater compliment, in heaven; and others, with another kind of propriety, by the sea-shore. There is a good description of it in Ovid; but in these abstracted tasks of poetry, the moderns outvie the ancients; and there is nobody who has built his bower for him so finely as Spenser. Archimago, in the first book of the "Faery Queene' (canto 1, st. 39), sends a little spirit down to Morpheus to fetch him a dream.

"He, making speedy way through spersèd ayre,
And through the world of waters wide and deepe,
To Morpheus' house doth hastily repaire.
Amid the bowels of the earth full steepe,
And low, where dawning doth never peepe,
His dwelling is. There, Tethys his wet bed
Doth ever wash; and Cynthia still doth steepe
In silver dew his ever-drouping head,
Whiles sad Night over him her mantle black doth spred.

Ne beast, ne man, nen aught else:
Save that there weren a few wells
Came renning fro the cliffs adowne,
That made a deadly sleeping soune,
And rennen downe right by a cave,
That was under a rocke ygrave,
Amid the valley, wonder-deepe,
There as these goddis lay asleepe,
Morpheus and Eclympasteyre,
That was the god of Slep'is heire,

That slepte, and did none other worke." Where the credentials of this new son and heir, Eclympasteyre, are to be found, we know not; but he acts very much, it must be allowed, like an heir presumptive, in sleeping, and doing "none other work."

We dare not trust ourselves with many quotations upon sleep from the poets; they are so numerous as well as beautiful. We must content ourselves with mentioning that our two most favourite passages are one in the Philoctetes of Sophocles, admirable for its contrast to a scene of terrible agony, which it closes: and the other the following address in Beaumont and Fletcher's tragedy of "Valentinian," the hero of which is also a sufferer under bodily torment. He is in a chair, slumbering; and these most exquisite lines are gently sung with music:

"Care-charming Sleep, thou easer of all woes,
Brother to Death, sweetly thyself dispose
On this afflicted prince. Fall like a cloud
In gentle showers: give nothing that is loud
Or painful to his slumbers: easy, sweet,
And as a purling stream, thou son of Night,
Pass by his troubled senses: sing his pain,
Like hollow murmuring wind, or silver rain:
Into this prince, gently, oh gently slide,

And kiss him into slumbers, like a bride."

How earnest and prayer-like are these pauses! How lightly sprinkled, and yet how deeply settling, like rain, the fancy! How quiet, affectionate, and perfect the conclusion!

Sleep is most graceful in an infant; soundest, in one who has been tired in the open air; completest, to the seaman after a hard voyage; most welcome, to the mind haunted with one idea; most touching to look at, in the parent that has wept; lightest, in the playful child; proudest, in the bride adored.

DEATHS OF LITTLE CHILDREN.

A Grecian philosopher, being asked why he wept for the death of his son, since the sorrow was in vain, replied, "I weep on that very account." And his answer became his wisdom. It is only for sophists to pretend that we, whose eyes contain the fountains of tears, need never give way to them. It would be unwise not to do so on some occasions. Sorrow unlocks them in her balmy moods. The first bursts may be bitter and overwhelming; but the soil on which they pour would be the worse without them. They refresh the fever of the soul-the dry

misery, which parches the countenance into furrows, and renders us liable to our most terrible "flesh-quakes."

There are sorrows, it is true, so great, that to give them some of the ordinary vents is to run a hazard of being overthrown. These we must rather strengthen ourselves to resist; or bow quietly and drily down in order to let them pass over us, as the traveller does the wind of the desert. But where we feel that tears would relieve us, it is false philosophy to deny ourselves at least that first refreshment; and it is always false consolation to tell people that because they cannot help a thing, they are not to mind it. The true way is, to let them grapple with the unavoidable sorrow and try to win it into gentleness by a reasonable yielding. There are griefs so gentle in their very nature, that it would be worse than false heroism to refuse them a tear. Of this kind are the deaths of infants. Particular circumstances may render it more or less advisable to indulge in grief for the loss of a little child; but, in general, parents should be no more advised to repress their first tears on such an occasion, than to repress their smiles towards a child surviving, or to indulge in any other sympathy. It is an appeal to the same gentle tenderness; and such appeals are never made in vain. The end of them is an acquittal from the harsher bonds of affliction-from the tying down of the spirit to one melancholy idea.

It is the nature of tears of this kind, however strongly they may gush forth, to run into quiet waters at last. We cannot easily, for the whole | course of our lives, think with pain of any good and kind person whom we have lost. It is the divine nature of their qualities to conquer pain and death itself; to turn the memory of them into pleasure; to survive with a placid aspect in our imaginations. We are writing at this moment just opposite a spot which contains the grave of one inexpressibly dear to us. We see from our window the trees about it, and the church-spire. The green fields lie around. The clouds are travelling overhead, alternately taking away the sunshine and restoring it. The vernal winds, piping of the flowery summer-time, are nevertheless calling to mind the far distant and dangerous ocean, which the heart that lies in that grave had many reasons to think of. And yet the sight of this spot does not give us pain. So far from it, it is the existence of that grave which doubles every charm of the spot; which links the pleasures of our childhood and manhood together; which puts a hushing tenderness in the winds, and a patient joy upon the landscape; which seems to unite heaven and earth, mortality and immortality, the grass of the tomb and the grass of the green field, and gives a more naternal aspect to the whole kindness of nature. It does not hinder gaiety itself. Happiness was what its tenant, through all her troubles, would

have diffused. To diffuse happiness, and to enjoy it, is not only carrying on her wishes, but realising her hopes; and gaiety, freed from its only pollutions, malignity and want of sympathy, is but a child playing about the knees of its mother.

The remembered innocence and endearments of a child stand us instead of virtues that have died older. Children have not exercised the voluntary offices of friendship; they have not chosen to be kind and good to us; nor stood by us, from conscious will, in the hour of adversity. But they have shared their pleasures and pains with us as well as they could: the interchange of good offices between us has, of necessity, been less mingled with the troubles of the world; the sorrow arising from their death is the only one which we can associate with their memories. These are happy thoughts that cannot die. Our loss may always render them pensive; but they will not always be painful. It is a part of the benignity of nature, that pain does not survive like pleasure, at any time; much less where the cause of it is an innocent one. The smile will remain reflected by memory; as the moon reflects the light upon us, when the sun has gone into heaven.

When writers like ourselves quarrel with earthly pain (we mean writers of the same intentions, without implying, of course, anything about abilities or otherwise), they are misunderstood if they are supposed to quarrel with pains of every sort. This would be idle and effeminate. They do not pretend, indeed, that humanity might not wish, if it could, to be entirely free from pain; for it endeavours at all times to turn pain into pleasure, or at least to set off the one with the other; to make the former a zest, and the latter a refreshment. The most unaffected dignity of suffering does this; and, if wise, acknowledges it. The greatest benevolence towards others, the most unselfish relish of their pleasures, even at its own expense, does but look to increasing the general stock of happiness, though content, if it could, to have its identity swallowed up in that splendid contemplation. We are far from meaning that this is to be called selfishness.

We are far, indeed, from thinking so, or of so confounding words. But neither is it to be called pain, when most unselfish; if disinterestedness be truly understood. The pain that is in it softens into pleasure, as the darker hue of the rainbow melts into the brighter. Yet even if a harsher line is to be drawn between the pain and pleasure of the most unselfish mind (and ill health, for instance, may draw it), we should not quarrel with it, if it contributed to the general mass of comfort, and were of a nature which general kindliness could not avoid. Made as we are, there are certain pains without which it would be difficult to conceive certain great and overbalancing pleasures. We may conceive it possible for beings to be made

entirely happy; but in our composition, something of pain seems to be a necessary ingredient, in order that the materials may turn to as fine account as possible; though our clay, in the course of ages and experience, may be refined more and more. We may get rid of the worst earth, though not of earth itself.

Now the liability to the loss of childrenor rather what renders us sensible of it, the occasional loss itself-seems to be one of these necessary bitters thrown into the cup of humanity. We do not mean that everybody must lose one of his children in order to enjoy the rest; or that every individual loss afflicts us in the same proportion. We allude to the deaths of infants in general. These might be as few as we could render them. But if none at all ever took place, we should regard every little child as a man or a woman secured; and it will easily be conceived, what a world of endearing cares and hopes this security would endanger. The very idea of infancy would lose continuity with us. Girls and boys would be future men and women, not present children. They would have attained their full growth in our imaginations, and might as well have been men and women at once. On the other hand, those who have lost an infant are never, as it were, without an infant child. They are the only persons who, in one sense, retain it always; and they furnish their neighbours with the same idea.* The other children grow up to manhood and womanhood, and suffer all the changes of mortality. This one alone is rendered an immortal child. Death has arrested it with his kindly harshness, and blessed it into an eternal image of youth and innocence.

Of such as these are the pleasantest shapes that visit our fancy and our hopes, They are the ever-smiling emblems of joy; the prettiest pages that wait upon imagination. Lastly, "of these are the kingdom of heaven." Wherever there is a province of that benevolent and allaccessible empire, whether on earth or else where, such are the gentle spirits that must inhabit it. To such simplicity, or the resemblance of it, must they come. Such must be the ready confidence of their hearts, and creativeness of their fancy. And so ignorant must they be of the "knowledge of good and evil," losing their discernment of that self-created trouble by enjoying the garden before them, and not being ashamed of what is kindly and innocent.

TO ANY ONE WHOM BAD WEATHER DEPRESSES.

If you are melancholy for the first time, you will find upon a little inquiry that others have been

*"I sighed," says old Captain Bolton, "when I envied you the two bonnie children, but I sigh not now to call either the monk or the soldier mine own." -Monastery, vol. iii., p. 341.

melancholy many times, and yet are cheerful now. If you have been melancholy many times, recollect that you have got over all those times : and try if you cannot find out new means of getting over them better.

Do not imagine that mind alone is concerned in your bad spirits. The body has a great deal to do with these matters. The mind may undoubtedly affect the body; but the body also affects the mind. There is a mutual reaction between them; and by lessening it on either side, you diminish the pain on both.

If you are melancholy, and know not why, be assured it must arise entirely from some physical weakness; and do your best to strengthen yourself. The blood of a melancholy man is thick and slow. The blood of a lively man is clear and quick. Endeavour, therefore, to put your blood in motion. Exercise is the best way to do it; but you may also help yourself, in moderation, with wine, or other excitements. Only you must take care so to proportion the use of any artificial stimulus, that it may not render the blood languid by over-exciting it at first; and that you may be able to keep up, by the natural stimulus only, the help you have given yourself by the artificial.

Regard the bad weather as somebody has advised us to handle the nettle. In proportion as you are delicate with it, it will make you feel; but

Grasp it like a man of mettle,
And the rogue obeys you well."

Do not the less, however, on that account, take all reasonable precaution and arms against it,your boots, etc., against wet feet, and your great-coat or umbrella against the rain. It is timidity and flight which are to be deprecated, not proper armour for the battle. The first will lay you open to defeat on the least attack. A proper use of the latter will only keep you strong for it. Plato had such a high opinion of exercise that he said it was a cure even for a wounded conscience. Nor is this opinion a dangerous one. For there is no system, even of superstition, however severe or cruel in other matters, that does not allow a wounded conscience to be curable by some means. Nature will work out its rights and its kindness some way or other, through the worst sophistications; and this is one of the instances in which she seems to raise herself above all contingencies. The conscience may have been wounded by artificial or by real guilt; but then she will tell it in those extremities that even the real guilt may have been produced by circumstances. It is her kindness alone which nothing can pull down from its predominance.

See fair play between cares and pastimes. Diminish your mere wants as much as possible, whether you are rich or poor; for the rich man's wants, increasing by indulgence, are apt to out.

weigh even the abundance of his means; and the poor man's diminution of them renders his means the greater. Do not want money, for instance, for money's sake. There is excitement in the pursuit; but it is dashed with more troubles than most others, and gets less happiness at last. On the other hand, increase all your natural and healthy enjoyments. Cultivate your afternoon fireside, the society of your friends, the company of agreeable children, music, theatres, amusing books, an urbane and generous gallantry. He who thinks any innocent pastime foolish, has either yet to grow wiser, or is past it. In the one case, his notion of being childish is itself a childish notion. In the other, his importance is of so feeble and hollow a cast, that it dare not move for fear of tumbling to pieces.

A friend of ours, who knows as well as any man how to unite industry with enjoyment, has set an excellent example to those who can afford the leisure, by taking two Sabbaths every week instead of one-not Methodistical Sabbaths, but days of rest which pay true homage to the Supreme Being by enjoying His creation. He will be gratified at reading this paragraph on his second Sunday morning [Wednesday].

One of the best pieces of advice for an ailing spirit is to go to no sudden extremes-to adopt no great and extreme changes in diet or other habits. They may make a man look very great and philosophic to his own mind, but they are not fit for a nature to which custom has been truly said to be a second nature. Dr Cheyne (as we remember reading on a stall) may tell us that a drowning man cannot too quickly get himself out of the water; but the analogy is not good. If the water has become a second habit, he might almost as well say that a fish could not get too quickly out of it.

Upon this point Bacon says that we should discontinue what we think hurtful by little and little. And he quotes with admiration the advice of Celsus, that "a man do vary and interchange contraries, but with an inclination to the more benign extreme." "Use fasting," he says, "and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise; and the like. So shall nature be cherished, and yet taught masteries."*

We cannot do better than conclude with one or two other passages out of the same essay, full of his usual calm wisdom. "If you fly physic in health altogether, it will be too strange for your body when you need it." (He means that a general state of health should not make us over-confident and contemptuous of physic, but that we should use it moderately if required, that it may not be too strange to us when required most.) "If you make it too familiar, it will have no extraordinary effect when sickness

"Of Regimen of Health," Bacon's Essays, p. 26.

cometh. I commend rather some diet for certain seasons, than frequent use of physic, except it be grown into a custom, for those diets alter the body more, and trouble it less."

"As for the passions and studies of the mind," says he, "avoid envy, anxious fears, anger, fretting inwards, subtle and knotty inquisitions, joys and exhilarations in excess, sadness not communicated" (for, as he says finely somewhere else, they who keep their griefs to themselves, are "cannibals of their own hearts"). "Entertain hopes; mirth, rather than joy" (that is to say, cheerfulness rather than what we call boisterous merriment); "variety of delights, rather than surfeit of them; wonder and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature."

ON THE TALKING OF NONSENSE.

There is no greater mistake in the world than the looking upon every sort of nonsense as want of sense. Nonsense, in the bad sense of the word, like certain suspicious ladies, is very fond of bestowing its own appellation, particularly upon what renders other persons agreeable. But nonsense, in the good sense of the word, is a very sensible thing in its season; and is only confounded with the other by people of a shallow gravity, who cannot afford to joke.

These gentlemen live upon credit, and would not have it inquired into. They are perpetual beggars of the question. They are grave, not because they think, or feel the contrast of mirth, for then they would feel the mirth itself; but because gravity is their safest mode of behaviour. They must keep their minds sitting still, because they are incapable of a motion that is not awkward. They are waxen images among the living; the deception is undone if the others stir; or hollow vessels covered up, which may be taken for full ones; the collision of wit jars against them, and strikes but their hollowness.

In fact, the difference between nonsense not worth talking, and nonsense worth it, is simply this the former is the result of a want of ideas, the latter of a superabundance of them. This is remarkably exemplified by Swift's "Polite Conversation," in which the dialogue, though intended to be a tissue of the greatest nonsense in request with shallow merriment, is in reality full of ideas, and many of them very humorous; but then they are all commonplace, and have been said so often, that the thing uppermost in your mind is the inability of the speakers to utter a sentence of their own ;-they have no ideas at all. Many of the jokes and similes in that treatise are still the current coin of the shallow; though they are now pretty much confined to gossips of an inferior order, and the upper part of the lower classes.