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and circling amplitude, which

Sweetly recommends itself Unto our gentle senses.

Add to this, benumbed fingers, which

suis engraving represents simple methods by which, at this season especially, the health of young persons may be maintained, and the constitution invigorated. Two round parallel bars at two feet distance from each other, on round standards three or four feet high, firmly fixed in the ground, will afford boys the ineans of actively exerting their limbs and muscles: and if the ends of a pole be let into opposite walls or fastened to trees, the boys may be taught to climb single ropes, and hold on while swinging by them. The engraving is placed before the eyes of parents and teachers with the hope of directing their attention to gymnastic exercises, as diversions for youth, and they are referred to a practical treatise on the subject by Mr. Clias, that iray be safely used. His judicious reasoning must convince every reader of their im

rtance to the rising generation, and that it is within the means of all classes of persons to let boys acquire a knowledge of the seats represented in the

different foom any thing like the warm may help you to cut yourself, a quivering

body, a frozen towel, and an ewer full of ice; and he that says there is nothing to oppose in all this, only shows, at any rate

that he has no merit in opposing it."

GYMNASTICS FOR YOUTH.

plates to his work, for teaching which his explanations are numerous and clear.

An unseasonable occurrence in the cellar of the late sir Joseph Banks may be acceptable in the mention, and excite particular sympathy in persons who recreate with the juice of the vine: as a fact, it may tend to elucidate the origin and nature of vegetable fungi, particularly of that species termed mushroom. The worthy baronet had a cask of wine rather too sweet for immediate use; he therefore directed that it should be placed in a cel: lar, in order that the saccharine matter it contained might be more perfectly decolor posed by age. At the end of three years, he directed his butler to ascertain the state of the wine, when, on attempting to open the cellar door, he could not effect it, in conso quence of some powerful obstacle. The door was cut down, and the cellas found to be completely filled with a firm fung". vegetable production—so firm that * wo

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necessary to use the axe for its removal. This appeared to have grown from, or have been nourished by, the decomposed particles of the wine: the cask was empty, and carried up to the ceiling, where it was supported by the surface of the fungus.

At the close of this day he who can reflect with satisfaction on the past, may

anticipate with calm delight the entrance of the new year, and lift his eyes to the living lustres of the firmament with grate. ful feelings. They shine cut their prismate colours through the cold thin air, keeping watch while man slumbers, or cheering him, who contemplates their files, to purposes of virtue. In this season

—— The night comes calmly forth,
Bringing sweet rest upon the wings of even.
The golden wain rolls round the silent north,
And earth is slumbering 'neath the smiles of heaven.

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St. Macarius. A.D. 394. Alban Butler says he was a confectioner of Alexandria, who, in the flower of his age, spent upwards of sixty years in the deserts in labour, penance, and contemplation. “Our saint," says Butler, “happened one day inadvertently to kill agnat, that was biting him in his cell; reflecting that he had lost the opportunity of suffering that mortification, he hastened from his cell for the marshes of Scete, which abound with great flies, whose stings pierce even wild boars. There he continued six months, exposed to those ravaging insects; and to such a degree was his whole body disfigured by them, with sores and swellings, that when he returned he was only to be known by his voice.” The Golden Legend relates of him, that he took a dead pagan out of his sepulchre, and put him under his head for a pillow; whereupon certain devils came to affinght the saint, and called the dead pagan to go with them; but the body under the saint said he could not, because a pilgrim lay upon him, so that he could not move; then Macarius, nothing afraid, beat the body with his fist, and told him to go if he would, which caused the devils to declare that Macarius had vanquished them. Another time the

devil came with a great scythe on his

shoulder, to smite the saint, but he could not prevail against him, on acco.nt of his virtues. Macarius, at another time, being tempted, filled a sack with stones, and bore it many journies through the desert. Seeing a devil before him in the shape of a man, dressed like “a herawde,” with his clothing full of holes, and in every hole a phial, he demanded of this devil whither he went; and why he had so many phials?

Bow RING.

the devil answered, to give drink to the hermits; and that the phials contained a variety of liquors, that they might have a choice, and so fall into temptation. On the devil's return, the saint inquired how he had sped; and the devil answered very evil, for they were so holy that only one Theodistus would drink : on this information Macarius found Theodistus under the influences of the phial, and recovered him. Macarius found the head of a pagan, and asked where the soul of its bod was: in hell, said the head: he asked the head if hell was deep –the head said deeper than from heaven to earth: he demanded again, if there were any there lower than his own soul—the head said the Jews were lower than he was: the saint inquired if there were any lower than the Jews—the head answered, the false Christian-men were lower than the Jews, and more tormented: there the dialogue between the saint and the head appears to have ended. Macarius seems, by the Golden Legend, to have been much annoyed by the devil. In a nine days’ journey through a desert, at the end of every mile he set up a reed in the earth, to mark his track against he returned; but the devil pulled them all up, made a bundle of them, and placed them at Macarius's head, while he lay asleep, so that the saint with great difficulty found his way home again. St. Adalard, according to Butler, was grandson of Charles Martel, brother to king Pepin, and cousin-german to Charlemagne, who created him a count: he left his court in 773, became a monk at Corbie in Picardy, died in 827, aged seventythree, and wrought miracles, which procured his body to be enshrined with great pomp in 1010, a history of which solemnity is written by St. Gerard, who composed an office in St. Adalard's honour, be cause through his intercession he had been cured of a violent head-ache.— The same St. Gerard relates seven other iniracles by S. Adalard of the same nature. Butler says, his relics are still at Corbie, in a rich shrine, and two smaller cases, except a small portion given to the abbey of Chelles.

The first Monday after new year's day is called Handsel Monday in some parts of Scotland, and is observed by merrymaking. In sir J. Sinclair's “Statistical Account,” it is related of one William Hunter, a collier, that he was cured in the year 1758 of an inveterate rheumatism or gout, by drinking freely of new ale, full of barm or yeast. “The poor man had been confined to his bed for a year and a half, having almost entirely lost the use of his limbs. On the evening of Handsel Monday, as it is called, some of his neighbours came to make merry with him. Though he could not rise, yet he always took his share of the ale, as it passed round the company; and, in the end, became much intoxicated. The consequence was, that he had the use of his limbs the next morning, and was able to walk about. He lived more than twenty years after this, and never had the smallest return of his old complaint.” This is a fact worth remembering, as connected with chronical complaints.

Chronology.

On the 2d of January, A. D. 17, Ovid the celebrated Roman poet died; he was born at Sulmo on the 20th of March, forty-three years before the Christian era. His father designed him for the bar, and he became eminently eloquent, but every thing he wrote was expressed in poetical numbers; and though reminded by his father, that even Homer lived and died in poverty, he preferred the pleasures of imagination to forensic disputation He gained great admiration from the learned. Virgil, Horace, Tibullus, and Propertius, were his friends, and Augustus became his liberal patron, till he banished him for some unknown cause. In his exile he was cowardly, and prostituted his pen to flatter baseness; and though he desired the death of the emperor, he fawned upon him in his writings to meanness. He died at Tomos on the Euxine sea, the place of his banishment, under the reign of Tiberius, who had succeeded Augustus, and was deaf to the poet's entreaties for per

mission to return to Rome. Whatever subject Ovid wrote on, he exhausted; he j nature with a masterly hand, and his genius imparted elegance to vulgarity; but he defiled the sweetness of his numbers by impurity, and though he ranks among the splendid ornaments of ancient literature, he sullied his fame by the grossest immorality in some of his finest productions.

Livy, the Roman historian, died at Padua on the same day and in the same year with Ovid. His history of the Roman Empire was in one hundred and forty books, of which only thirty-five are extant. Five of these were discovered at Worms in 1431, and some fragments are said to have been lately discovered at Hercul “rum. Few particulars of his life are own, but his fame was great even while he lived, and his history has rendered him immortal. He wrote some philosophical treatises and dialogues, with a letter to his son on the merit of authors, which Dr. Lempriere says, ought to be read by young mon.

In the Literary Pocket Book there are some seasonable facts which may be transplanted with advantage to the reader, and, it is hoped, without disadvantage to the writer of the articles. He says that a man is infinitely mistaken, who thinks there is nothing worth seeing in wintertime out of doors, because the sun is not warin, and the streets are muddy. “Let him get, by dint of good exercise, out of the streets, and he shall find enough. In the warm neighbourhood of towns he may still watch the field-fares, thrushes, and blackbirds; the titmouse seeking its food through the straw-thatch; the red-wings, field-fares, sky-larks, and tit-larks, upon the same errand, over wet meadows; the sparrows and yellow-hammers, and chaffinches, still beautiful though mute, gleaning from the straw and chaff in farmyards; and the ring-dove, always poetical, coming for her meal to the ivy-berries. About rapid streams he may see the various habits and movements of herons, wood-cocks, wild-ducks, and other waterfowl, who are obliged to quit the frozen marshes to seek their food there. The led-breast comes to the windows, and often into the house itself, to be rewarded for its song, and for its far-famed pair ful' obsequies to the Children in the Wood.”

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St. Generieve. St. Anterus, Pope. St. Gordius. St. Peter Balsam. St. Genevieve, Patroness of Paris. Alban Butler affirms that she was born in 422, at Nanterre, four miles from Paris, near the present Calvary there, and that she .." a virgin on this day in 512, and was buried in 545, near the steps of the high altar in a magnificent church, dedicated to St. Peter and St. Paul, began by Clovis, where he also was interred. Her relics were afterwards taken up and put into a costly shrine about 630. Of course they worked miracles. Her shrine of gold and silver, covered with precious stones, the presents of kings and queens, and with a cluster of diamonds on the top, presented by the intriguing Mary de Medicis, is, on calamitous occasions, carried about Paris in procession, accompanied by shrines equally miraculous, and by the canons of St. Genevieve walking bare-foot. The miracles of St. Genevieve, as related in the Golden Legend, were equally numerous and equally credible. It relates that when she was a child, St. Germaine said to her mother, “Know ye for certain that on the day of Geneviève’s nativity the angels sung with joy and gladness,” and looking on the ground he saw a penny signed with the cross, which came there by the will of God; he took it up, and gave it to Genevieve, requiring her to bear in mind that she was the spouse of Christ. She promised him accordingly, and often went to the minster, that she might be worthy of her espousals. “Then,” says the Legend, “the mother was angry, and smote her on the cheek—God avenged the child, so that the mother became blind,” andsoremained for one and twenty months, when Genevieve fetched her some holy water, signed her with the sign of the cross, washed her eyes, and she recovered her sight. It further relates, that by the Holy Ghost she showed many people their secret thoughts, and that from fifteen years to fifty she fasted every day except Sunday and Thursday, when she ate beans, and barley-bread of three weeks old. Desiring to build a church, and dedicate it to St. Denis and other martyrs, she required materials of the priests for that purpose. “Dame,” answered the oriests, “we would ; but we can get no chalk nor lime.” She desired them to go to the bridge of Paris and bring what

they found there. They did so till two swineherds came by, one of whom said to the other, “I went yesterday after one of my sows and found a bed of lime;” the other replied that he had also found one under the root of a tree that the wind had blown down. St. Genevieve's priests of course inquired where these discoveries were made, and bearing the tidings to Genevieve the church of St. Denis was began. Doring its progress the workmen wanted drink, whereupon Genevieve called for a vessel, prayed over it, signed it with the cross, and the vessel was immediately filled; “so,” says the Legend, “the workmen drank their belly full,” and the vessel continued to be supplied in the same way with “drink” for | workmen till the ehurch was finished. At another time a woman stole St. Genevieve's shoes, but as soon as she got home lost her sight for the theft, and remained blind, till, having restored the shoes, St. Genevieve restored the woman's sight. Desiring the liberation of certain prisoners condemned to death at Paris, she went thither and found the city gates were shut against her, but they opened without any other key than her own presence. She prayed over twelve men in that city possessed with devils, till the men were suspended in the air, and the devils were expelled. A child of four ears old fell in a pit and was killed ; t. Genevieve only covered her with her mantle and prayed over her, and the child came to lite and was baptized at Easter. On a voyage to Spain she arrived at a port “where, as of custom, ships were wont to perish.” Her own vessel was likely to strike on a tree in the water, which seems to have caused the wrecks; she commanded the tree to be cut down, and began to pray; when lo, just as the tree began to fall, “two wild heads, grey and horrible, issued thereout, which stank so sore, that the people that were there were envenomed by the space of two hours, and never after perished ship there; thanks be to God and this holy saint.” At Meaux, a master not forgiving his servant his faults though St. Genevieve prayed him, she prayed against him. He was immediately seized with a hot ague; “on the morrow he came to the holy virgin, running with open mouth like a German bear, his tongue hanging out like a boar, and requiring pardon." She then blessed him, the fever left him, and

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the servatit was pardoned. A girl going by with a bottle, St. Genevieve called to ner, and asked what she carried, she answered oil, which she had bought; but St. Genevieve seeing the devil sitting on the bottle, blew upon it, and the bottle broke, but the saint blessed the oil, and caused her to bear it home safely notwithstanding. The Golden Legend says, that the people who saw this, marvelled that the saint could see the devil, and were greatly edified. It was to be expected that a saint or such miraculous powers in her lifetime should possess them after her death, and accordingly the reputation of her relics is very high. Several stories of St. Genevieve's miraculous faculties, represent them as very convenient in vexatious cases of ordinary occurrence; one of these will serve as a specimen. On a dark wet night she was going to church with her maidens, with a candle borne before her, which the wind and rain put out; the saint merely called for the candle, and as soon as she took it in her hand it was lighted again, “without any fire of this world.” Other stories of her lighting candles in this way, call to mind a candle, greatly venerated by E. Worsley in a “Discourse of Miracles wrought in the Roman Catholic Church, or, a full Refutation of Dr. Stillingfleet's unjust Exceptions against Miracles,” octavo, 1676. At p. 64, he says, “that the miraculous war candle, yet seen at Arras, the chief city of Artois, may give the reader entertainment, being most certain, and never doubted of hy any. In 1105, that is, much above 768 years ago, (of so great antiquity the candle is,) a merciless plague reigned in Arras. The whole city, ever devout to the Mother of God, experienced her, in this their necessity, to be a true mother of mercy: the manner was thus. The Virgin Mary appeared to two men, and enjoined them to tell the bishop of Arras, that on the next Saturday towards morning she would appear in the great church, and put into his hands a wax candle burning; from whence drops of wax should fall into a vessel of water prepared by the bishop. She said, moreover, that all the diseased that drank of this water, should forthwith be cured. This truly promised, truly happened. Our blessed Lady appeared all beautiful, having in her hands a wax candle burning,

which diffused light over the whole church; this she presented to the bishop; he, blessing it with the sign of the cross, set it in the urn of water; when drops of wax plentifully fell down into the vessel. The §. drank of it, all were cured, the contagion ceased, and the candle to this day preserved with great veneration, spends itself, yet loses nothing; and therefore remains still of the same length and greatness it did 500 years ago. A vast quantity of wax, made up of the many drops which fall into the water upon those festival days, when the candle burns, may be justly called a standing, indeficient miracle.” This candle story, though gravely related by a catholic writer, as “not doubted of by any,” and as therefore not to be doubted, miraculously failed in convincing the protestant Stillingfleet, that “miracles wrought in the Roman catholic church,” ought to be believed.

Chronology.

1630. A manuscript entitled “Commentaries of the Civil Wars, from 1638 to 1648,” written by Sir Henry Slingsby, bart. a royalist, intimates the struggle, then approaching, between Charles I. and the nation. He says, “The 3d of January, 1639, I went to Bramham-house, out of curiosity, to see the training of the light-horse, for which service I had sent two horses, by commandment of the lieutenant and sir Joseph Ashley, who is lately come down, with special commission from the king to train and exercise them. These are strange spectacles to this nation in this age, that has fived thus long peaceably, without noise of drum or of shot, and after we have stood neuter, and in peace, when all the world besides hath been in arms.” The “train. ing” was preparatory to the war with the Scots, the resistance of tile commons in parliament, and its levies of troops to oppose the royal will.

“The armourers
With busy hammers closing rivets up
Gave dreadful note of preparation :

the conflict ended in the death of Charles on the scaffold, the interregnum, the restoration, and the final expulsion of the Stuart race.

3|anuarp 4. St. Titus, disciple of St. Paul, St. Gre. gory, bishop of Langres. St Rigobe" or Robert. St Rurnon.

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