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 section of rupture or fracture, and made it subservient to the computation of the strength of a beam of given dimensions. His conception of the true mechanical principle by which the position of the line could be determined has long obtained general acceptance. In 1828 he read before the same society an important paper ‘On the Forms of the Catenary in Suspension Bridges,’ and in 1830 one on ‘Theoretical and Practical Researches to ascertain the Strength and best forms of Iron Beams,’ one of the most valuable contributions to the history of the strength of materials ever made. From the theoretical expositions there given of the neutral line, the experiments to determine the strongest beam were devised and successfully carried out, resulting in the discovery of what is known as ‘Hodgkinson's beam,’ which has been described as the pole star for engineers and builders. Among his other contributions to the British Association are two on the temperature of the earth in the deep mines of Lancashire and Cheshire (Reports, 1839–40). In the ‘Philosophical Transactions’ for 1840 he wrote ‘On the Strength of Pillars of Cast Iron and other Materials,’ which secured him the royal medal of the Royal Society and his election as F.R.S. He rendered important service to Robert Stephenson in the construction of the Conway and Britannia tubular bridges by fixing the best forms and dimensions of tubes. He edited the fourth edition of Tredgold's work on the strength of cast iron, 1842, and published a volume of his own, ‘Experimental Researches on the Strength and other Properties of Cast Iron,’ in 1846. Many of the experiments were, as he states in his preface, carried out at the works of Mr. W. Fairbairn. He worked from 1847 to 1849 as one of the royal commissioners to inquire into the application of iron to railway structures. His own contributions to the commissioners' report occupy a prominent position, and elicited the special thanks of his fellow-commissioners. In 1847 he was appointed professor of the mechanical principles of engineering at University College, London, where, however, his lectures were deprived of a large share of efficiency by his nervous hesitancy of speech. He was a member of the Geological Society and of the Royal Irish Academy, and honorary member of the Institute of Civil Engineers (elected 1851) and of other societies. From 1848 to 1850 he was president of the Manchester Literary and Philosophical Society.

He was twice married, but had no children. His first wife was Catherine, daughter of the Rev. William Johns of Manchester; his second the daughter of Henry Holditch, captain in the Cheshire militia. In his last years, when he had become enfeebled both physically and mentally, he occupied himself in arranging his papers with a view to their publication in a collected form, but he did not live to complete the task. He died at Higher Broughton, Manchester, on 18 June 1861, and was buried at his native village.

HODGKINSON, GEORGE CHRISTOPHER (1816–1880), meteorologist and writer on education, studied at Trinity College, Cambridge, graduating B.A. (fourteenth wrangler) in 1837, and M.A. in 1842. He became principal of the Royal Agricultural College at Cirencester, then principal of the Diocesan Training College at York, and from 1864 to 1876 was head-master of the King Edward grammar school at Louth. He was also secretary of the National Society. Hodgkinson was presented to the rectory of Screveton, Nottinghamshire, in 1876. Hodgkinson married a granddaughter of Sir James Ross. He died at Car Colston, Nottinghamshire, on 25 April 1880.

Hodgkinson was an Alpine climber. In 1862 he contributed ‘Hypsometry and the Aneroid’ to ‘Peaks, Passes, and Glaciers,’ published for the Alpine Club (1862), vol. ii. (2nd ser.). Hodgkinson showed a practical as well as theoretical knowledge of the mechanism and application of aneroids, and recommended their use in mountain exploration, not only in the interests of meteorology, but for the convenience of the tourist. He made a series of astronomical observations on the summit of Mont Blanc, towards which he received from the Royal Society several grants ‘for the construction of his own scientific instruments and the modification of others.’ He had some correspondence with the astronomer royal as to the most effective mode of registering the amount and intensity of sunshine. Besides sermons and tracts Hodgkinson also published, in reply to the Archbishop of York and Bishop of Ripon, a defence of the teaching of the Diocesan College at York (1854), and some pamphlets on the examinations for the Indian civil service, approving open competition.


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Rh The fowrth day he did make the lyghts of heaven to shyne from hye, And stablished a law in them to rule their courses by. The fifth day he did make the whales and fishes of the deepe, With all the birds and fethered fowles that in the aire doo keepe, The sixth day God made every beast both wyld and tame, and woormes That creept on ground according to their severall kynds and foormes. And in the image of himself he formed man of clay To bee the Lord of all his woorkes the very selfsame day. This is the sum of Moyses woords. And Ovid (whether it were By following of the text aright, or that his mynd did beare Him witnesse that there are no Gods but one) dooth playne uphold That God (although he knew him not) was he that did unfold The former Chaos, putting it in forme and facion new, As may appeere by theis his woordes which underneath ensew: "This stryfe did God and nature breake and set in order dew. The earth from heaven, the sea from earth he parted orderly, And from the thicke and foggie aire he tooke the lyghtsome skye." In theis few lynes he comprehends the whole effect of that Which God did woork the first three dayes about this noble plat. And then by distributions he entreateth by and by More largely of the selfsame things, and paynts them out to eye With all their bounds and furniture: and whereas wee doo fynd The terme of nature joynd with God: (according to the mynd Of lerned men) by joyning so, is ment none other thing, But God the Lord of nature who did all in order bring. The distributions beeing doone right lernedly, anon To shew the other three dayes workes he thus proceedeth on: "The heavenly soyle to Goddes and starres and planets first he gave The waters next both fresh and salt he let the fishes have. The suttle ayre to flickering fowles and birds he hath assignd, The earth to beasts both wyld and tame of sundry sorts and kynd." Thus partly in the outward phrase, but more in verie deede, He seemes according to the sense of scripture to proceede. And when he commes to speake of man, he dooth not vainly say (As sum have written) that he was before all tyme for ay, Ne mentioneth mo Gods than one in making him. But thus He both in sentence and in sense his meening dooth discusse. "Howbeeit yit of all this whyle the creature wanting was Farre more divine, of nobler mynd, which should the resdew passe In depth of knowledge, reason, wit and hygh capacitee, And which of all the resdew should the Lord and ruler bee. Then eyther he that made the world and things in order set, Of heavenly seede engendred man: or else the earth as yet Yoong, lusty, fresh, and in her flowre, and parted from the skye But late before, the seedes thereof as yit hild inwardly. The which Prometheus tempring streyght with water of the spring, Did make in likenesse to the Goddes that governe every thing." What other thing meenes Ovid heere by terme of heavenly seede, Than mans immortall sowle, which is divine, and commes in deede Rh

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Rh as raceways G and H respectively. Each raceway comprised several channels and each channel in turn comprised several groups of wire bundles relating to the various systems. Examples of these systems are the CVR, DFDR, automatic pllots, yaw damper, stabiliser electric trim, empennage control surface position indicators, lights and interphone system.

Circuit-breakers installed at various locations, many of which are in the cockpit, provide protection for all wiring by opening in the event of short-circuits, thereby isolating the affected system. In the event of an intense fire in the main deck cargo compartment it is possible that all or many of the wire bundles in raceways G and H would be damaged causing short-circuits. This would result in the opening of related circult-breakers, a possible total of 80, of which 58 are located on various cockpit panels. Opening of the circuit-breakers would be accompanied by cockpit warnings and indications such as illumination of amber lights, flashing red lights and gauge indications.


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Rh The horizontal stabiliser trim is normally electrically controlled and hydraulically operated, but it can be controlled manually in the event of an electrical system failure. The elevators and rudders are cable controlled and hydraulically operated. All of these control cables are routed along the centre of the fuselage crown area and so are the pitot pressure and static tubes to the rudder ratio control modules, the pitot tubes to the elevator Q feel unit and stabiliser rate control sensing unit. If the control cables and/or the fuselage structure were not severely damaged by heat there should not have been any loss of pitch or yaw control.

As the electrical wiring, pitot pressure and pitot static pipe lines to the pitch and yaw control units had probably been damaged by the fire, the manufacturer of the aeroplane was requested to advise what the effects of such damage could have been on the flight characteristics of the aeroplane. The following answers were given to the following questions:


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 and another. It is not the man that throws a stone who is its real mover: the supreme agent has for the moment created motion. If a living being die, it is because God has created the attribute of death; and the body remains dead, only because that attribute is unceasingly created. Thus, on the one hand, the object called the cause is denied to have any efficient power to produce the so-called effect; and, on the other hand, the regularities or laws of nature are explained to be direct interferences by the Deity. The supposed uniformity and necessity of causation is only an effect of custom, and may be at any moment rescinded. In this way, by a theory which, according to Averroes, involves the negation of science, the Moslem theologians believed that they had exalted God beyond the limits of the metaphysical and scientific conceptions of law, form and matter; whilst they at the same time stood aloof from the vulgar doctrines, attributing a causality to things. Thus they deemed they had left a clear ground for the possibility of miracles.

But at least one point was common to the theological and the philosophical doctrine. Carrying out, it may be, the principles of the Neo-Platonists, they kept the sanctuary of the Deity securely guarded, and interposed between him and his creatures a spiritual order of potent principles, from the Intelligence, which is the first-born image of the great unity, to the Soul and Nature, which come later in the spiritual rank. Of God the philosophers said we could not tell what He is, but only what He is not. The highest point, beyond which strictly philosophical inquirers did not penetrate, was the active intellect,—a sort of soul of the world in Aristotelian garb—the principle which inspires and regulates the development of humanity, and in which lies the goal of perfection for the human spirit. In theological language the active intellect is described as an angel. The inspirations which the prophet receives by angelic messengers are compared with the irradiation of intellectual light, which the philosopher wins by contemplation of truth and increasing purity of life. But while the theologian incessantly postulated the agency of that God whose nature he deemed beyond the pale of science, the philosopher, following a purely human and natural aim, directed his efforts to the gradual elevation of his part of reason from its unformed state, and to its final union with the controlling intellect which moves and draws to itself the spirits of those who prepare themselves for its influences. The philosophers in their way, like the mystics of Persia (the Sufites) in another, tended towards a theory of the communion of man with the spiritual world, which may be considered a protest against the practical and almost prosaic definiteness of the creed of Mahomet.

Arabian philosophy, at the outset of its career in the 9th century, was able without difficulty to take possession of those resources for speculative thought which the Latins had barely achieved at the close of the 12th century by the slow process of rediscovering the Aristotelian logic from the commentaries and verses of Boëtius. What the Latins painfully accomplished, owing to their fragmentary and unintelligent acquaintance with ancient philosophy, was already done for the Arabians by the scholars of Syria. In the early centuries of the Christian era, both within and without the ranks of the church, the Platonic tone and method were paramount throughout the East. Their influence was felt in the creeds which formulated the orthodox dogmas in regard to the Trinity and the Incarnation. But in its later days the Neo-Platonist school came more and more to find in Aristotle the best exponent and interpreter of the philosopher whom they thought divine. It was in this spirit that Porphyry, Themistius and Joannes Philoponus composed their commentaries on the treatises of the Peripatetic system which, modified often unconsciously by the dominant ideas of its expositors, became in the 6th and 7th centuries the philosophy of the Eastern Church. But the instrument which, in the hands of John of Damascus (Damascenus), was made subservient to theological interests, became in the hands of others a dissolvent of the doctrines which had been reduced to shape under the prevalence of the elder Platonism. Peripatetic studies became the source of heresies; and conversely, the heretical sects prosecuted the study of Aristotle with peculiar zeal. The church of the Nestorians, and that of the Monophysites, in their several schools and monasteries, carried on from the 5th to the 8th century the study of the earlier part of the Organon, with almost the same means, purposes and results as were found among the Latin schoolmen of the earlier centuries. Up to the time when the religious zeal of the emperor Zeno put a stop to the Nestorian school at Edessa, this “Athens of Syria” was active in translating and popularizing the Aristotelian logic. Their banishment from Edessa in 489 drove the Nestorian scholars to Persia, where the Sassanid rulers gave them a welcome; and there they continued their labours on the Organon. A new seminary of logic and theology sprang up at Nisībis, not far from the old locality; and at Gandisapora (or Nishapur), in the east of Persia, there arose a medical school, whence Greek medicine, and in its company Greek science and philosophy, ere long spread over the lands of Iran. Meanwhile the Monophysites had followed in the steps of the Nestorians, multiplying Syriac versions of the logical and medical science of the Greeks. Their school at Resaina is known from the name of Sergius, one of the first of these translators, in the days of Justinian; and from their monasteries at Kinnesrīn (Chalcis) issued numerous versions of the introductory treatises of the Aristotelian logic. To the Isagoge of Porphyry, the Categories and the Hermeneutica of Aristotle, the labours of these Syrian schoolmen were confined. These they expounded, translated, epitomized and made the basis of their compilations, and the few who were bold enough to attempt the Analytics seem to have left their task unaccomplished.

The energy of the Monophysites, however, began to sink with the rise of the Moslem empire; and when philosophy revived amongst them in the 13th century, in the person of Gregorius Bar-Hebraeus (Abulfaragius) (1226-1286), the revival was due to the example and influence of the Arabian thinkers. It was otherwise with the Nestorians. Gaining by means of their professional skill as physicians a high rank in the society of the Moslem world, the Nestorian scholars soon made Bagdad familiar with the knowledge of Greek philosophy and science which they possessed. But the narrow limits of the Syrian studies, which added to a scanty knowledge of Aristotle some acquaintance with his Syrian commentators, were soon passed by the curiosity and zeal of the students in the Caliphate. During the 8th and 9th centuries, rough but generally faithful versions of Aristotle’s principal works were made into Syriac, and then from the Syriac into Arabic. The names of some of these translators, such as Johannitius (Hunain ibn-Ishāq), were heard even in the Latin schools. By the labours of Hunain and his family the great body of Greek science, medical, astronomical and mathematical, became accessible to the Arab-speaking races. But for the next three centuries fresh versions, both of the philosopher and of his commentators, continued to succeed each other.

To the Arabians Aristotle represented and summed up Greek philosophy, even as Galen became to them the code of Greek medicine. They adopted the doctrine and system which the progress of human affairs had made the intellectual aliment of their Syrian guides. From first to last Arabian philosophers made no claim to originality; their aim was merely to propagate the truth of Peripateticism as it had been delivered to them. It was with them that the deification of Aristotle began; and from them the belief that in him human intelligence had reached its limit passed to the later schoolmen (see ). The progress amongst the Arabians on this side lies in a closer adherence to their text, a nearer approach to the bare exegesis of their author, and an increasing emancipation from control by the tenets of the popular religion.

Secular philosophy found its first entrance amongst the Saracens in the days of the early caliphs of the Abbasid dynasty, whose ways and thoughts had been moulded by their residence in Persia amid the influences of an older creed, and of ideas which had in the last resort sprung from the Greeks. The seat of empire had been transferred to Bagdad, on the highway of Oriental commerce; and the distant

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text: Sea and River-side Rambles in Victoria

title: Sea and River-side Rambles in Victoria


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Rh is, as it were, lord and master as far as the name reaches—he who meditates on the name as Brahman.'

'Sir, is there something better than a name?'

'Yes, there is something better than a name.'

'Sir, tell it me.'

1. 'Speech is better than a name. Speech makes us understand the Rig-veda, Yagur-veda, Sâma-veda, and as the fourth the Âtharvana, as the fifth the Itihâsa-purâna, the Veda of the Vedas, the Pitrya, the Râsi, the Daiva, the Nidhi, the Vâkovâkya, the Ekâyana, the Deva-vidyâ, the Brahma-vidyâ, the Kshatra-vidyâ, the Nakshatra-vidyâ, the Sarpa and Devagana-vidyâ; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches—he who meditates on speech as Brahman.'

'Sir, is there something better than speech?'

'Yes, there is something better than speech.'

'Sir, tell it me."


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Would not wish the simple sort offended for to bee, When in this booke the heathen names of feyned Godds they see. The trewe and everliving God the Paynims did not knowe: Which caused them the name of Godds on creatures to bestow. For nature beeing once corrupt and knowledge blynded quyght By Adams fall, those little seedes and sparkes of heavenly lyght That did as yit remayne in man, endevering foorth to burst And wanting grace and powre to growe to that they were at furst, To superstition did decline: and drave the fearefull mynd, Straunge woorshippes of the living God in creatures for to fynd. The which by custome taking roote, and growing so to strength, Through Sathans help possest the hartes of all the world at length. Some woorshipt al the hoste of heaven: some deadmens ghostes & bones: Sum wicked feends: sum wormes and fowles, herbes, fishes, trees and stones. The fyre, the ayre, the sea, the land, and every roonning brooke, Eche queachie grove, eche cragged cliffe the name of Godhead tooke. The nyght and day, the fleeting howres, the seasons of the yeere, And every straunge and monstruous thing, for Godds mistaken weere. There was no vertue, no nor vice: there was no gift of mynd Or bodye, but some God therto or Goddesse was assignde. Of health and sicknesse, lyfe and death, of needinesse and wealth, Of peace and warre, of love and hate, of murder, craft and stealth, Of bread and wyne, of slouthfull sleepe, and of theyr solemne games, And every other tryfling toy theyr Goddes did beare the names. And looke, how every man was bent to goodnesse or to ill, He did surmyse his foolish Goddes enclyning to his will. For God perceyving mannes pervers and wicked will to sinne Did give him over to his lust to sinke or swim therin. By meanes wherof it came to passe (as in this booke yee see) That all theyr Goddes with whoordome, theft, or murder blotted bee. Which argues them to bee no Goddes, but woorser in effect Than they whoose open poonnishment theyr dooings dooth detect. Whoo seeing Jove whom heathen folke doo arme with triple fyre In shape of Eagle, bull or swan to winne his foule desyre, Rh

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112

1. 'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self, mind is the world, mind is Brahman. Meditate on the mind.

2. 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches—he who meditates on the mind as Brahman.'

'Sir, is there something better than mind?'

'Yes, there is something better than mind.'

'Sir, tell it me.'

1. 'Will (saṅkalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

2. 'All these therefore (beginning with mind and


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Rh ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills . This is will. Meditate on will.

3. 'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches—he who meditates on will as Brahman.'

'Sir, is there something better than will?'

'Yes, there is something better than will.'

'Sir, tell it me.'

1. Consideration (kitta) is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he


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Rh From heaven, and was inspyrde by God, as Moyses sheweth playne? And whereas of Prometheus he seemes to adde a vayne Devyce, as though he ment that he had formed man of clay, Although it bee a tale put in for pleasure by the way: Yit by th'interpretation of the name we well may gather, He did include a misterie and secret meening rather. This woord Prometheus signifies a person sage and wyse, Of great foresyght, who headily will nothing enterpryse. It was the name of one that first did images invent: Of whom the Poets doo report that hee to heaven up went, And there stole fyre, through which he made his images alyve: And therfore that he formed men the Paynims did contryve. Now when the Poet red perchaunce that God almyghty by His providence and by his woord (which everlastingly Is ay his wisdome) made the world, and also man to beare His image, and to bee the lord of all the things that were Erst made, and that he shaped him of earth or slymy clay: Hee tooke occasion in the way of fabling for to say That wyse Prometheus tempring earth with water of the spring, Did forme it lyke the Gods above that governe every thing. Thus may Prometheus seeme to bee th'eternall woord of God, His wisdom, and his providence which formed man of clod. "And where all other things behold the ground with groveling eye: He gave to man a stately looke replete with majesty: And willd him to behold the heaven with countnance cast on hye, To mark and understand what things are in the starrie skye." In theis same woordes, both parts of man the Poet dooth expresse As in a glasse, and giveth us instruction to addresse Our selves to know our owne estate: as that wee bee not borne To follow lust, or serve the paunch lyke brutish beasts forlorne, But for to lyft our eyes as well of body as of mynd To heaven as to our native soyle from whence wee have by kynd Our better part: and by the sight thereof to lerne to know And knowledge him that dwelleth there: and wholly to bestow Our care and travail to the prayse and glorie of his name Who for the sakes of mortall men created first the same. Moreover by the golden age what other thing is ment, Than Adams tyme in Paradyse, who beeing innocent Did lead a blist and happy lyfe untill that thurrough sin He fell from God? From which tyme foorth all sorrow did begin. The earth accursed for his sake, did never after more Yeeld foode without great toyle. Both heate and cold did vexe him sore. Disease of body, care of mynd, with hunger, thirst and neede, Feare, hope, joy, greefe, and trouble, fell on him and on his seede. And this is termd the silver age. Next which there did succeede The brazen age, when malice first in peoples harts did breede, Which never ceased growing till it did so farre outrage, That nothing but destruction could the heate thereof asswage For why mens stomackes wexing hard as steele ageinst their God, Pro-

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Rh

nefne, næfne, nemne, conj.: (1) unless, 250, 1056, 1552, etc.; except that, 1353.

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Rh Provoked him from day to day to strike them with his rod. Prowd Gyants also did aryse that with presumptuous wills Heapt wrong on wrong, and sin on sin lyke huge and lofty hilles. Whereby they strove to clymb to heaven and God from thence to draw, In scorning of his holy woord and breaking natures law. For which anon ensewd the flood which overflowed all The whole round earth and drowned quyght all creatures great and smal, Excepting feaw that God did save as seede wherof should grow Another ofspring. All these things the Poet heere dooth show In colour, altring both the names of persons, tyme and place. For where according to the truth of scripture in this cace, The universall flood did fall but sixteene hundred yeeres And six and fifty after the creation (as appeeres By reckening of the ages of the fathers) under Noy, With whom seven other persons mo like saufgard did enjoy Within the arke, which at the end of one whole yeere did stay Uppon the hilles of Armenie: the Poet following ay The fables of the glorying Greekes (who shamelessely did take The prayse of all things to themselves) in fablying wyse dooth mak It happen in Deucalions tyme, who reignd inThessaly Eyght hundred winters since Noyes flood or thereupon well nye, Bicause that in the reigne of him a myghty flood did fall, That drownde the greater part of Greece, townes, cattell, folk, and all, Save feaw that by the help of boats atteyned unto him And to the highest of the forkt Parnasos top did swim. And forbycause that hee and his were driven a whyle to dwell Among the stonny hilles and rocks until the water fell, The Poets hereupon did take occasion for to feyne, That he and Pyrrha did repayre mankynd of stones ageyne. So in the sixth booke afterward Amphions harp is sayd The first foundation of the walles of Thebee to have layd, Bycause that by his eloquence and justice (which are ment By true accord of harmonie and musicall consent) He gathered into Thebee towne, and in due order knit The people that disperst and rude in hilles and rocks did sit. So Orphey in the tenth booke is reported to delyght The savage beasts, and for to hold the fleeting birds from flyght, To move the senselesse stones, and stay swift rivers, and to make The trees to follow after him and for his musick sake To yeeld him shadow where he went. By which is signifyde That in his doctrine such a force and sweetnesse was implyde, That such as were most wyld, stowre, feerce, hard, witlesse, rude, and bent Ageinst good order, were by him perswaded to relent, And for to bee conformable to live in reverent awe Like neybours in a common weale by justyce under law. Considring then of things before reherst the whole effect, I trust there is already shewd sufficient to detect That Poets tooke the ground of all their cheefest fables out Of scripture: which they shadowing with their gloses went about Rh

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Rh Too turn the truth to toyes and lyes. And of the selfsame rate Are also theis: their Phlegeton, their Styx, their blisfull state Of spirits in th'Elysian feelds. Of which the former twayne Seeme counterfetted of the place where damned soules remaine, Which wee call hell. The third dooth seeme to fetch his pedegree From Paradyse which scripture shewes a place of blisse to bee. If Poets then with leesings and with fables shadowed so The certeine truth, what letteth us to plucke those visers fro Their doings, and to bring ageine the darkened truth to lyght, That all men may behold thereof the cleernesse shining bryght? The readers therefore earnestly admonisht are to bee To seeke a further meening than the letter gives to see. The travail tane in that behalf although it have sum payne Yit makes it double recompence with pleasure and with gayne. With pleasure, for varietie and straungenesse of the things, With gaine, for good instruction which the understanding brings. And if they happening for to meete with any wanton woord Or matter lewd, according as the person dooth avoord In whom the evill is describde doo feele their myndes thereby Provokte to vyce and wantonnesse, (as nature commonly Is prone to evill) let them thus imagin in their mynd: Behold, by sent of reason and by perfect syght I fynd A Panther heere, whose peinted cote with yellow spots like gold And pleasant smell allure myne eyes and senses to behold. But well I know his face is grim and feerce, which he dooth hyde To this intent, that whyle I thus stand gazing on his hyde, He may devour mee unbewares. Ne let them more offend At vices in this present woork in lyvely colours pend, Than if that in a chrystall glasse fowle images they found, Resembling folkes fowle visages that stand about it round. For sure theis fables are not put in wryghting to th'entent To further or allure to vyce: but rather this is ment, That men beholding what they bee when vyce dooth reigne in stead Of vertue, should not let their lewd affections have the head. For as there is no creature more divine than man as long As reason hath the sovereintie and standeth firme and strong: So is there none more beastly, vyle, and develish, than is hee, If reason giving over, by affection mated bee. The use of this same booke therfore is this: that every man (Endevoring for to know himself as neerly as he can, As though he in a chariot sate well ordered,) should direct His mynd by reason in the way of vertue, and correct His feerce affections with the bit of temprance, lest perchaunce They taking bridle in the teeth lyke wilfull jades doo praunce Away, and headlong carie him to every filthy pit Of vyce, and drinking of the same defyle his soule with it: Or else doo headlong harrie him uppon the rockes of sin, And overthrowing forcibly the chariot he sits in, Doo teare him woorse than ever was Hippolytus the sonne Of

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Of Theseus when he went about his fathers wrath to shun. This worthie worke in which of good examples are so many, This Ortyard of Alcinous in which there wants not any Herb, tree, or frute that may mans use for health or pleasure serve, This plenteous horne of Acheloy which justly dooth deserve To beare the name of treasorie of knowledge, I present To your good Lordship once ageine not as a member rent Or parted from the resdew of the body any more: But fully now accomplished, desiring you therfore To let your noble courtesie and favor countervayle My faults where Art or eloquence on my behalf dooth fayle. For sure the marke whereat I shoote is neyther wreathes of bay, Nor name of Poet, no nor meede: but cheefly that it may Bee lyked well of you and all the wise and lerned sort, And next that every wyght that shall have pleasure for to sport Him in this gardeine, may as well beare wholsome frute away As only on the pleasant flowres his rechlesse senses stay. But why seeme I theis doubts to cast, as if that he who tooke With favor and with gentlenesse a parcell of the booke Would not likewyse accept the whole? Or even as if that they Who doo excell in wisdome and in learning, would not wey A wyse and lerned woorke aryght? Or else as if that I Ought ay to have a speciall care how all men doo apply My dooings to their owne behoof? As of the former twayne I have great hope and confidence: so would I also fayne The other should according to good meening find successe: If other wyse, the fault is theyrs not myne they must confesse. And therefore breefly to conclude, I turn ageine to thee, 0 noble Erle of Leycester, whose lyfe God graunt may bee As long in honor, helth and welth as auncient Nestors was, Or rather as Tithonussis: that all such students as Doo travell to enrich our toong with knowledge heretofore Not common to our vulgar speech, may dayly more and more Procede through thy good furtherance and favor in the same. Too all mens profit and delyght, and thy eternall fame. And that (which is a greater thing) our natyve country may Long tyme enjoy thy counsell and thy travail to her stay.

At Barwicke the xx. of Aprill. 1567

Your good L. most humbly too commaund Arthur Golding.

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Or grysly Mars theyr God of warre intangled in a net By Venus husband purposely to trappe him warely set, Whoo seeing Saturne eating up the children he begate Or Venus dalying wantonly with every lustie mate, Whoo seeing Juno play the scold, or Phoebus moorne and rew For losse of her whom in his rage through jealous moode he slew, Or else the suttle Mercurie that beares the charmed rod Conveying neate and hyding them, would take him for a God? For if theis faultes in mortall men doo justly merit blame, What greater madnesse can there bee than to impute the same To Goddes, whose natures ought to bee most perfect, pure and bright, Most vertuous, holly, chaast, and wyse, most full of grace and lyght? But as there is no Christen man that can surmyse in mynd That theis or other such are Goddes which are no Goddes by kynd: So would to God there were not now of christen men profest, That worshipt in theyr deedes theis Godds whose names they doo detest. Whoose lawes wee keepe his thralles wee bee, and he our God indeede. So long is Christ our God as wee in christen lyfe proceede. But if wee yeeld to fleshlye lust, to lucre, or to wrath, Or if that Envy, Gluttony, or Pryde the maystry hath, Or any other kynd of sinne, the thing the which wee serve To bee accounted for our God most justly dooth deserve. Then must wee thinke the learned men that did theis names frequent, Some further things and purposes by those devises ment. By Jove and Juno understand all states of princely port: By Ops and Saturne auncient folke that are of elder sort: By Phoebus yoong and lusty brutes of hand and courage stout: By Mars the valeant men of warre that love to feight it out: By Pallas and the famous troupe of all the Muses nyne, Such folke as in the sciences and vertuous artes doo shyne. By Mercurie the suttle sort that use to filch and lye, With theeves, and Merchants whoo to gayne theyr travail doo applye. By Bacchus all the meaner trades and handycraftes are ment: By Venus such as of the fleshe to filthie lust are bent. By Neptune such as keepe the seas: by Phebe maydens chast, And Pilgrims such as wandringly theyr tyme in travell waste. By

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By Pluto such as delve in mynes, and Ghostes of persones dead: By Vulcane smythes and such as woorke in yron, tynne or lead. By Hecat witches, Conjurers, and Necromancers reede: With all such vayne and devlish artes as superstition breede. By Satyres, Sylvanes, Nymphes and Faunes with other such besyde, The playne and simple country folke that every where abyde. I know theis names to other thinges, oft may and must agree In declaration of the which I will not tedious bee. But leave them to the Readers will to take in sundry wyse, As matter rysing giveth cause constructions to devyse. Now when thou readst of God or man, in stone, in beast, or tree It is a myrrour for thy self thyne owne estate to see. For under feyned names of Goddes it was the Poets guyse, The vice and faultes of all estates to taunt in covert wyse. And likewyse to extoll with prayse such things as doo deserve, Observing alwayes comlynesse from which they doo not swerve. And as the persone greater is of birth, renowne or fame, The greater ever is his laud, or fouler is his shame, For if the States that on the earth the roome of God supply, Declyne from vertue unto vice and live disorderly, To Eagles, Tygres, Bulles, and Beares, and other figures straunge Bothe to theyr people and themselves most hurtfull doo they chaunge, And when the people give themselves to filthie life and synne, What other kinde of shape thereby than filthie can they winne? So was Licaon made a Woolfe: and Jove became a Bull: The t'one for using crueltie, the tother for his trull. So was Elpenor and his mates transformed into swyne, For following of theyr filthie lust in women and in wyne. Not that they lost theyr manly shape as to the outward showe, But for that in their brutish brestes most beastly lustes did growe. For why this lumpe of flesh and bones, this bodie, is not wee. Wee are a thing which earthly eyes denyed are to see. Our soule is wee endewd by God with reason from above: Our bodie is but as our house, in which wee worke and move. T'one part is common to us all, with God of heaven himself: The tother common with the beastes, a vyle and stinking pelf. Rh

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sārum wordum,oð ðæt sǣl cymeð, þæt se fǣmnan þegnfore fæder dǣdum æfter billes biteblōd-fāg swefeð, ealdres scyldig;him se ōðer þonan losað *[li]figende, con him land geare. Þonne bīoð brocene on bā healfe āð-sweord eorla,[syð]ðan Ingelde weallað wæl-nīðas,ond him wīf-lufan æfter cear-wælmumcōlran weorðað. Þȳ ic Heaðobear[d]na hyldo ne telge, dryht-sibbe dǣl,Denum unfǣcne, frēond-scipe fæstne.Ic sceal forð sprecan gēn ymbe Grendel,þæt ðū geare cunne, sinces brytta,tō hwan syððan wearð hond-rǣs hæleða.Syððan heofones gim glād ofer grundas,gæst yrre cwōm, eatol ǣfen-grom,ūser nēosan, ðǣr wē gesundesæl weardodon. þǣr wæs Hondscīohild onsǣge, feorh-bealu fǣgum;hē fyrmest læg, gyrded cempa;him Grendel wearð, mǣrum magu-þegne, tō mūð-bonan, lēofes manneslīc eall forswealg.

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 The t'one bedect with heavenly giftes and endlesse: tother grosse, Frayle, filthie, weake, and borne to dye as made of earthly drosse. Now looke how long this clod of clay to reason dooth obey, So long for men by just desert account our selves wee may. But if wee suffer fleshly lustes as lawlesse Lordes to reigne, Than are we beastes, wee are no men, wee have our name in vaine. And if wee be so drownd in vice that feeling once bee gone, Then may it well of us bee sayd, wee are a block or stone. This surely did the Poets meene when in such sundry wyse The pleasant tales of turned shapes they studyed to devyse. There purpose was to profite men, and also to delyght And so to handle every thing as best might like the sight. For as the Image portrayd out in simple whight and blacke (Though well proportiond, trew and faire) if comly colours lacke, Delyghteth not the eye so much, nor yet contentes the mynde So much as that that shadowed is with colours in his kynde: Even so a playne and naked tale or storie simply told (Although the matter bee in deede of valewe more than gold) Makes not the hearer so attent to print it in his hart, As when the thing is well declarde, with pleasant termes and art. All which the Poets knew right well: and for the greater grace, As Persian kings did never go abrode with open face, But with some lawne or silken skarf, for reverence of theyr state: Even so they following in their woorkes the selfsame trade and rate, Did under covert names and termes theyr doctrines so emplye, As that it is ryght darke and hard theyr meening to espye. But beeing found it is more sweete and makes the mynd more glad, Than if a man of tryed gold a treasure gayned had. For as the body hath his joy in pleasant smelles and syghts: Even so in knowledge and in artes the mynd as much delights. Wherof aboundant hoordes and heapes in Poets packed beene So hid that (saving unto fewe) they are not to bee seene. And therfore whooso dooth attempt the Poets woorkes to reede, Must bring with him a stayed head and judgement to proceede. For as there bee most wholsome hestes and precepts to bee found, So are theyr rockes and shallowe shelves to ronne the ship aground. Some

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 Khorasan became the favourite province of the caliph. Then was inaugurated the period of Persian supremacy, during which Islam was laid open to the full current of alien ideas and culture. The incitement came, however, not from the people, but from the prince: it was in the light of court favour that the colleges of Bagdad and Nishapur first came to attract students from every quarter, from the valleys of Andalusia as well as the upland plains of Transoxiana. Mansūr, the second of the Abbasids, encouraged the appropriation of Greek science; but it was al-Maʽmūn, the son of Harūn al-Rashīd, who deserves in the Mahommedan empire the same position of royal founder and benefactor which is held by Charlemagne in the history of the Latin schools. In his reign (813–833) Aristotle was first translated into Arabic. Orthodox Moslems, however, distrusted the course on which their chief had entered, and his philosophical proclivities became one ground for doubting as to his final salvation.

In the eastern provinces the chief names of Arabian philosophy are those known to the Latin schoolmen as Alkindius, Alfarabius, Avicenna and Algazel, or under forms resembling these. The first of these, Alkindius (see ), flourished at the court of Bagdad in the first half of the 9th century. His claims to notice at the present day rest upon a few works on medicine, theology, music and natural science. With him begins that encyclopaedic character—the simultaneous cultivation of the whole field of investigation which is reflected from Aristotle on the Arabian school. In him too is found the union of Platonism and Aristotelianism expressed in Neo-Platonic terms. Towards the close of the 10th century the presentation of an entire scheme of knowledge, beginning with logic and mathematics, and ascending through the various departments of physical inquiry to the region of religious doctrine, was accomplished by a society which had its chief seat at Basra, the native town of al-Kindi. This society—the Brothers of Purity or Sincerity (Ikhwān us Safāʽi)—divided into four orders, wrought in the interests of religion no less than of science; and though its attempt to compile an encyclopaedia of existing knowledge may have been premature, it yet contributed to spread abroad a desire for further information. The proposed reconciliation between science and faith was not accomplished, because the compromise could please neither party. The fifty-one treatises of which this encyclopaedia consists are interspersed with apologues in true Oriental style, and the idea of goodness, of moral perfection, is as prominent an end in every discourse as it was in the alleged dream of al-Maʽmūn. The materials of the work come chiefly from Aristotle, but they are conceived in a Platonizing spirit, which places as the bond of all things a universal soul of the world with its partial or fragmentary souls. Contemporary with this semi-religious and semi-philosophical society lived Alfarabius (see ), who died in 950. His paraphrases of Aristotle formed the basis on which Avicenna constructed his system, and his logical treatises produced a permanent effect on the logic of the Latin scholars. He gave the tone and direction to nearly all subsequent speculations among the Arabians. His order and enumeration of the principles of being, his doctrine of the double aspect of intellect, and of the perfect beatitude which consists in the aggregation of noble minds when they are delivered from the separating barriers of individual bodies, present at least in germ the characteristic theory of Averroes. But al-Farābī was not always consistent in his views; a certain sobriety checked his speculative flights, and although holding that the true perfection of man is reached in this life by the elevation of the intellectual nature, he came towards the close to think the separate existence of intellect no better than a delusion.

Unquestionably the most illustrious name amongst the Oriental Moslems was Avicenna (980–1037). His rank in the medieval world as a philosopher was far beneath his fame as a physician. Still, the logic of Albertus Magnus and succeeding doctors was largely indebted to him for its formulae. In logic Avicenna starts from distinguishing between the isolated concept and the judgment or assertion; from which two primitive elements of knowledge there is artificially generated a complete and scientific knowledge by the two processes of definition and syllogism. But the chief interest for the history of logic belongs to his doctrine in so far as it bears upon the nature and function of abstract ideas. The question had been suggested alike to East and West by Porphyry, and the Arabians were the first to approach the full statement of the problem. Farābī had pointed out that the universal and individual are not distinguished from each other as understanding from the senses, but that both universal and individual are in one respect intellectual, just as in another connexion they play a part in perception. He had distinguished the universal essence in its abstract nature, from the universal considered in relation to a number of singulars. These suggestions formed the basis of Avicenna’s doctrine. The essences or forms—the intelligibilia which constitute the world of real knowledge—may be looked at in themselves (metaphysically), or as embodied in the things of sense (physically), or as expressing the processes of thought (logically). The first of these three points of view deals with the form or idea as self-contained in the principles of its own being, apart from those connexions and distinctions which it receives in real (sensuous) science, and through the act of intellect. Secondly, the form may be looked at as the similarity evolved by a process of comparison, as the work of mental reflection, and in that way as essentially expressing a relation. When thus considered as the common features derived by examination from singular instances, it becomes a universal or common term strictly so called. It is intellect which first makes the abstract idea a true universal. Intellectus in formis agit universalitatem. In the third place, the form or essence may be looked upon as embodied in outward things (in singularibus propriis), and thus it is the type more or less represented by the members of a natural kind. It is the designation of these outward things which forms the “first intention” of names; and it is only at a later stage, when thought comes to observe its own modes, that names, looked upon as predicables and universals, are taken in their “second intention.” Logic deals with such second intentions. It does not consider the forms ante multiplicitatem, i.e. as eternal ideas—nor in multiplicitate, i.e. as immersed in the matter of the phenomenal world—but post multiplicitatem, i. e. as they exist in and for the intellect which has examined and compared. Logic does not come in contact with things, except as they are subject to modification by intellectual forms. In other words, universality, individuality and speciality are all equally modes of our comprehension or notion; their meaning consists in their setting forth the relations attaching to any object of our conception. In the mind, e.g., one form may be placed in reference to a multitude of things, and as thus related will be universal. The form animal, e.g., is an abstract intelligible or metaphysical idea. When an act of thought employs it as a schema to unify several species, it acquires its logical aspect (respectus) of generality; and the various living beings qualified to have the name animal applied to them constitute the natural class or kind. Avicenna’s view of the universal may be compared with that of Abelard, which calls it “that whose nature it is to be predicated of several,” as if the generality became explicit only in the act of predication, in the sermo or proposition, and not in the abstract, unrelated form or essence. The three modes of the universal before things, in things, and after things, spring from Arabian influence, but depart somewhat from his standpoint.

The place of Avicenna amongst Moslem philosophers is seen in the fact that Shahrastānī takes him as the type of all, and that Ghazālī’s attack against philosophy is in reality almost entirely directed against Avicenna. His system is in the main a codification of Aristotle modified by fundamental views of Neo-Platonist origin, and it tends to be a compromise with theology. In order, for example, to maintain the necessity of creation, he taught that all things except God were admissible or possible in their own nature, but that certain of them were rendered necessary by the act of the creative first agent,—in other words, that the possible could be transformed into the necessary. Avicenna’s

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 Some naughtie persone seeing vyce shewd lyvely in his hew, These persons overshoote themselves, and other folkes deceyve: Dooth take occasion by and by like vices to ensew. Another beeing more severe than wisdome dooth requyre, Beeholding vice (to outward shewe) exalted in desyre, Condemnetb by and by the booke and him that did it make. And willes it to be burnd with fyre for lewd example sake. Not able of the authors mynd the meening to conceyve. The Authors purpose is to paint and set before our eyes The lyvely Image of the thoughts that in our stomackes ryse. Eche vice and vertue seems to speake and argue to our face, With such perswasions as they have theyr dooinges to embrace. And if a wicked persone seeme his vices to exalt, Esteeme not him that wrate the woorke in such defaultes to halt. But rather with an upryght eye consyder well thy thought: See if corrupted nature have the like within thee wrought. Marke what affection dooth perswade in every kynd of matter. Judge if that even in heynous crymes thy fancy doo not flatter. And were it not for dread of lawe or dread of God above, Most men (I feare) would doo the things that fond affections move. Then take theis woorkes as fragrant flowers most full of pleasant juce, The which the Bee conveying home may put to wholesome use: And which the spyder sucking on to poyson may convert, Through venym spred in all her limbes and native in her hart. For to the pure and Godly mynd are all things pure and cleene, And unto such as are corrupt the best corrupted beene: Lyke as the fynest meates and drinkes that can bee made by art In sickly folkes to nourishment of sicknesse doo convert. And therefore not regarding such whose dyet is so fyne That nothing can digest with them onlesse it bee devine, Nor such as to theyr proper harme doo wrest and wring awrye The thinges that to a good intent are written pleasantly, Through Ovids woorke of turned shapes I have with peinfull pace Past on untill I had atteyned the end of all my race. And now I have him made so well acquainted with our toong As that he may in English verse as in his owne bee soong. Wherin

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 Wherein although for pleasant style, I cannot make account, To match myne author, who in that all other dooth surmount: Yit (gentle Reader) doo I trust my travail in this cace May purchace favour in thy sight my dooings to embrace: Considring what a sea of goodes and Jewelles thou shalt fynd, Not more delyghtfull to the eare than frutefull to the mynd. For this doo lerned persons deeme, of Ovids present woorke: That in no one of all his bookes the which he wrate, doo lurke Mo darke and secret misteries, mo counselles wyse and sage, Mo good ensamples, mo reprooves of vyce in youth and age, Mo fyne inventions to delight, mo matters clerkly knit, No, nor more straunge varietie to shew a lerned wit. The high, the lowe: the riche, the poore: the mayster, and the slave: The mayd, the wife: the man, the chyld: the simple and the brave: The yoong, the old: the good, the bad: the warriour strong and stout: The wyse, the foole: the countrie cloyne: the lerned and the lout: And every other living wight shall in this mirrour see His whole estate, thoughtes, woordes and deedes expresly shewd to bee. Whereof if more particular examples thou doo crave, In reading the Epistle through thou shalt thy longing have. Moreover thou mayst fynd herein descriptions of the tymes: With constellacions of the starres and planettes in theyr clymes: The Sites of Countries, Cities, hilles, seas, forestes, playnes and floods: The natures both of fowles, beastes, wormes, herbes, mettals, stones and woods, And finally what ever thing is straunge and delectable, The same conveyed shall you fynd most featly in some fable. And even as in a cheyne eche linke within another wynds, And both with that that went before and that that followes binds: So every tale within this booke dooth seeme to take his ground Of that that was reherst before, and enters in the bound Of that that folowes after it: and every one gives light To other: so that whoo so meenes to understand them ryght, Must have a care as well to know the thing that went before, As that the which he presently desyres to see so sore. Now to th'intent that none have cause heereafter to complaine Of mee as setter out of things that are but light and vaine, If

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On the 14th Sailed the Ellen, Government Schooner, Captain Tobie, for Augusta and King Georges Sound, with His Honor Lieutenant Governor Irwin, Ensign Dale Colonial Aid de Camp, G. F. Moore Esq. and the two Natives brought up by Mr. Henty in the Thistle.

.-The Cygnet, -The Thistle, and Jolly Rambler.

We noticed in our first number the construction of a Water Mill at Perth, by Mr Reveley, which it was expected would be in operation in the course of the ensuing week; the usual impediments however which attend a first attempt, rendered this impracticable, and gave rise to a hasty conclusion and malicious rumour, that his efforts to accomplish this important object for the Colony, had proved abortive. An inspecting Committee visited the Mill on Tuesday last, and we have great satisfaction in stating, expressed themselves, pleased with its construction and power.

The attempt to establish a Mill at Perth, has from its importance excited considerable curiosity, and has been attended with great exertion and perseverance on the part of the enterprizing projector, it is no trifling commendation that with the exception of the bar iron required for parts or the Machinery, the whole of the materials are of Colonial production; and the Stones which were brought from the mountains, where an abundance of the same description may be procured, are pronounced to be equal to any French-burr, possessing every requisite quality for grinding Corn. The plan adopted by Mr. Reveley, is the method practised in Tuscany which combines simplicity and cheapness; the whole of the expense attending this Mill is now very little more than £500, it will require an additional sum, to secure the reservoir, which loses considerably by leakage, but the entire sum, when completed it is considered will scarcely exceed £1000. It is estimated that the mill, when the reservoir is perfected will work eight, hours every day, throughout the, (which is the great object) and the stones going at their full power, will produce four or five bushels per hour. Mr. Kingsford we understand has determined upon erecting his Mill imported per Cygnet, at Bull's Creek, on the Canning: we heartly wish them both success.

The scarcity of Money at the present moment, owing to the sums which have been drained from us by the several vessels which either have, or are upon the point of taking their departure; has left us it must be allowed, in rather a needy condition. The usual discount on a loan is 25 per centum. It is no uncommon circumstance when a loan can be obtained at all, for one half of the sum to be advanced in Stores, which it may be imagined are not charged at a very reduced price. The accommodation of a discount Bank to a limited extent is greatly required; many valuable and useful projects are either discontinued or abandoned for the want of a trifling sum. for which the par ties, could either in Stock Houses, Furniture or land give ample security. We would instance the sawing of timber; but few have had the means to follow it up to the extent of which it is capable, the consequence is the principal part of the timber used at present, is unseasoned, and if required to any extent cannot be commanded. This is one of many instances, we shall return to the subject before long.

The Vines in the Botanic Garden, are flourishing most luxuriantly; and the rapid progress the Vine has made in the Colony wherever properly attended to, has established beyond a doubt, that both the soil, and climate are admirably adapted for its cultivation. We have not the slightest doubt, that a peculiarly rich flavour, would be imparted to the grape, the growth of this country; if we may judge from the exquisite perfection of other fruits. A gentleman well acquainted, with the North of France, Italy, Spain, and the different wine districts, informs us that there are valleys along the foot of our | Mountains, which bear a strong resemblance to the scenery and soil of those places. The Vine stocks in the Botanic garden, were planted two years and half ago, and have now branches extending ten yards in length, they have been loaded with fruit, but Mr. Drummond, under whose care they have been, in order to encourage their "wooding," has suffered but few bunches to ripen. A considerable order was given to Captain Henderson for "cuttings" as they, will most probably arrive, in the proper season tor planting, say the end of August or September, there can be no doubt, it will prove a profitable speculation.

Amongst the plants recently introduced and flourishing, are the hop, and the willow. We purpose giving a more particular and explicit account of the plants which have been successfully cultivated in the Colony when our space will admit.

We understand it is in contemplation to make another attempt to render the flats above Perth navigable, and a tender for the completion of the projected undertaking, we believe will appear in our next number. The inconvenience the Settler has experienced during the summer, renders this an object of serious importance; we are glad therefore to find it has been taken into consideration, and advanced to this preparatory stage.

We are informed a public School similar to those at Perth, and Fremantle, is upon the point of being established at Guildford, and one of the Passengers by the Cygnet, George Gladman has been appointed Master. A portion of land prudently reserved for the purpose of a public school, will supply a portion of the necessary funds, and the benevolent contribution of the inhabitants of the neighbourhood, will it is to be hoped, make it vie with the more populous towns of Perth and Fremantle.

Notwithstanding a notice was posted up by the Magistrates of Guildford, cautioning the inhabitants not to set fire to their grass-lands, considerable alarm was created a few days ago, by the repetition of the practice; and after destroying a valuable fence, it was with great difficulty the flames were prevented from, spreading over the town. We have noticed a similar recklessness of consequences in the outskirts of Perth, which it should be the effort of every person to check, and would justify the proper authorities in severely punishing.

.—During the week, we have had a succession of strong South and South-Westerly winds; accompanied on Thursday last by a heavy fall of rain which continued during the following night. The changes we have recently witnessed from the two extremes of heat and cold; render this, widely different from any other season we have experienced since the establishment of the Colony.

Charles Brown of Perth, was convicted this afternoon in the penalty of Five Pounds and the forfeiture of the spirits seized, for retailing spirits without a license. The Publicans are indebted to Laurence Welch an active officer of the customs, for effecting this seizure, and exposing the practice, which a few similar cases would effectually suppress.

.—Who after this will complain of a want of amusement? A pugilistic encounter between two top Sawyers took place at the back of the Perth Hotel, a few mornings ago, and was well contested for an hour and twenty minutes; this was a perfect affair of honour for the parties met, to determine, which was the better Sawyer, a question long at issue between them. We should presume from the length of time the decision of the interesting question occupied, they were well pited.

G. LEAKE, Esq., Civil Commissioner George Balquoison, a man of colour, was committed for stealing a quantity of carpenters tools, from a chest belonging to the late Mr Gaze, who was speared some short time ago, by the Natives at Kelmscott.

John Currie, a Portugese, was committed for an assault on Mary Ann Withnell, a child about 7 years of age, with intent to commit a rape.

Stephen Hawker, committed for stealing some spars belonging to J. Bobin, from the south beach. And on the 15th inst. the same party was charge with stealing a cask of Beef, belonging to Mr. Leake, from a boat in charge of Mr Owen.

Every seasonable Vegetable, is still abundant and at reasonable prices. Wheat is selling by re tail at 15s. per bushel of 60 lbs, and flour by the bag at 6d. ½. per lb, bread the 4 lb 1s. 10d. and 2s. We have again a supply of Mutton from York, which is extremely fine at the usual price 1s. 6d. for the forequarter. and 2s. 8d. for the hindquarter. Cape Ale 1s. per quart, Candles 2s. per lb, Butter salt 1s. 9d. fresh 2s. 6d. Eggs have been very scarce of late, and seldom exposed for sale Sydney Bacon 1s. 9d. to 2s. Milk 6d. per pint, Oil very scarce, Spirits-Rum 9s. to 12s. Brandy 15s. Soap extremely scarce, and sold as high as 2s. per lb, Common Tea 3 to 5s. per lb, Cape Wine 5s. per gallon.

A stack of hay supposed to contain about twelve tons was sold a few days ago at 5l per ton, to be cleared away by the purchaser; this is considered a low price, and it was disposed of under the circumstances of the proprietor being upon the point of leaving the Colony for a short period. The usual price has been from 8 to 10l

The prices of various Manufactured Articles are exorbitantly high, principally averaging from 2 to 300 per cent upon the prices at home. We admit the shopkeeper here has not generally the advantage of this: it arises from the goods being imported either from the Cape, Van Diemen's Land or Sydney, instead of coming direct.

Stock of every description is scarce, and would prove a valuable investment; those who have had the opportunity of turning their attention to the rearing stock, have met with a valuable return.

The MAIL for Launceston per the "Thistle," was closed this afternoon;— she will sail tomorrow


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 If any stomacke be so weake as that it cannot brooke, The lively setting forth of things described in this booke, I give him counsell to absteine untill he bee more strong, And for to use Vlysses feat ageinst the Meremayds song. Or if he needes will heere and see and wilfully agree (Through cause misconstrued) unto vice allured for to bee, Then let him also marke the peine that dooth therof ensue, And hold himself content with that that to his fault is due.

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HODGSON, BERNARD (1745?–1805), principal of Hertford College, Oxford, is described as the son of ‘Mark Hodgson of St. Martin's, Westminster, pleb.’ (, Alumni Oxon. pt. ii. p. 672). He was educated at Westminster School, where in May 1759 he was elected a king's scholar. In May 1764, as captain of the school, he was elected to a studentship of Christ Church, Oxford, where he matriculated on 20 June following, and graduated B.A. 1768 and M.A. 1771. On 30 Oct. 1775 he became principal of Hertford College, and proceeded D.C.L. 24 Jan. 1776. He was presented by the dean and chapter of Christ Church to the vicarage of Tolpuddle, Dorsetshire, in 1776. Hodgson died on 28 May 1805, in his sixty-first year. Upon his death Hertford College was dissolved, and from that portion of the property which was transferred to the university the Hertford scholarship was subsequently endowed; the buildings were eventually given to Magdalen Hall, which became the new Hertford College in 1874. The authorship of ‘The Monastery. A Poem on the building of a Monastery in Dorsetshire,’ 1795, is attributed to Hodgson (Gent. Mag. 1796, vol. lxvi. pt. i. p. 317).

He published the following works: 1. ‘Solomon's Song translated from the Hebrew,’ Oxford, 1786, 4to. 2. ‘The Proverbs of Solomon translated from the Hebrew,’ Oxford, 1788, 4to. 3. ‘Ecclesiastes. A new Translation from the original Hebrew,’ Oxford, 1790, 4to.

 HODGSON, CHRISTOPHER PEMBERTON (1821–1865), traveller, emigrated to New South Wales in 1840, remained in Australia for five years, and accompanied several exploring expeditions into the interior. On his return to England he published ‘Reminiscences of Australia, with Hints on the Squatters' Life.’ After a short stay in England he travelled through Egypt and Abyssinia, made two journeys to Arabia, and visited Ceylon. On his return home he gave, in 1849, an account of his wanderings in a work entitled ‘El Udaivar.’ From 15 Oct. 1851 to 17 March 1855 Hodgson acted as unpaid vice-consul at Pau, where he was very popular, and interested himself in local history and antiquities. In 1855 he published ‘Pyrenaica; a History of the Viscounts of Béarn to the Death of Henry IV, with a Life of that Monarch.’ He subsequently was appointed vice-consul at Caen, where he remained for two years, and on 18 June 1859 became officiating consul at Nagasaki, Japan. In the October following he removed to Hakodate, where he had charge of French as well as English interests. He remained in Japan till March 1861, and on his return to England published ‘A Residence at Nagasaki and Hakodate in 1859–1861, with an Account of Japan generally,’ 1861. Hodgson thenceforth resided chiefly at Pau, where he died on 11 Oct. 1865.

Besides the works mentioned above Hodgson published a volume of verse entitled ‘The Wanderer and other Poems,’ in 1849.

 HODGSON, EDWARD (1719–1794), flower-painter, a native of Dublin, practised with success in London. He exhibited annually at the Free Society of Artists from 1763 to 1783. In 1767 he is described as a drawing-master in Oxenden Street, Haymarket. In 1781, 1782, and 1788 he exhibited at the Royal Academy. His contributions were chiefly flower-pieces, but occasionally drawings of an academical kind. Hodgson was treasurer to the Associated Artists of Great Britain. He died in Great Newport Street, London, in 1794, aged 75. His daughter also exhibited flower-pieces at the Free Society of Artists from 1770 to 1775.

 HODGSON, FRANCIS (1781–1852), provost of Eton, second son of James Hodgson, rector of Humber, Herefordshire, and Jane Coke, was born at Croydon 16 Nov. 1781. In 1794 he entered Eton as a pupil of Keate, and in 1799 was elected scholar of King's College, Cambridge, where he became acquainted with Denman, Merivale, and H. Drury. He graduated B.A. in 1804, M.A. 1807, and B.D. 1840. He obtained a fellowship at King's College in 1802, was private tutor for three years to the sons of Lady Ann Lambton, and in 1806 held a mastership for one year at Eton. He now contemplated the bar as a profession, but, being dissuaded by Denman, turned his attention to literature, and during the next ten years wrote many reviews, verses, translations, and rhyming letters. The most important is his translation of Juvenal


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 theory of the process of knowledge is an interesting part of his doctrine. Man has a rational soul, one face of which is turned towards the body, and, by the help of the higher aspect, acts as practical understanding; the other face lies open to the reception and acquisition of the intelligible forms, and its aim is to become a reasonable world, reproducing the forms of the universe and their intelligible order. In man there is only the susceptibility to reason, which is sustained and helped by the light of the active intellect. Man may prepare himself for this influx by removing the obstacles which prevent the union of the intellect with the human vessel destined for its reception. The stages of this process to the acquisition of mind are generally enumerated by Avicenna as four; in this part he follows not Aristotle, but the Greek commentator. The first stage is that of the hylic or material intellect, a state of mere potentiality, like that of a child for writing, before he has ever put pen to paper. The second stage is called in habitu; it is compared to the case of a child that has learned the elements of writing, when the bare possibility is on the way to be developed, and is seen to be real. In this period of half-trained reason, it appears as happy conjecture, not yet transformed into art or science proper. When the power of writing has been actualized, we have a parallel to the intellectus in actu—the way of science and demonstration is entered. And when writing has been made a permanent accomplishment, or lasting property of the subject, to be taken up at will, it corresponds to the intellectus adeptus—the complete mastery of science. The whole process may be compared to the gradual illumination of a body naturally capable of receiving light. There are, however, grades of susceptibility to the active intellect, i.e. in theological language, to communication with God and his angels. Sometimes the receptivity is so vigorous in its affinity, that without teaching it rises at one step to the vision of truth, by a certain “holy force” above ordinary measure. (In this way philosophy tried to account for the phenomenon of prophecy, one of the ruling ideas of Islam.) But the active intellect is not merely influential on human souls. It is the universal giver of forms in the world.

In several points Avicenna endeavoured to give a rationale of theological dogmas, particularly of prophetic rule, of miracles, divine providence and immortality. The permanence of individual souls he supports by arguments borrowed from those of Plato. The existence of a prophet is shown to be a corollary from a belief in God as a moral governor, and the phenomena of miracles are required to evidence the genuineness of the prophetic mission. Thus Avicenna, like his predecessors, tried to harmonize the abstract forms of philosophy with the religious faith of his nation. But his arguments are generally vitiated by the fallacy of assuming what they profess to prove. His failure is made obvious by the attack of Ghazālī on the tendencies and results of speculation.

To (q.v.) it seemed that the study of secular philosophy had resulted in a general indifference to religion, and that the scepticism which concealed itself under a pretence of piety was destroying the life and purity of the nation. With these views he carried into the fields of philosophy the aims and spirit of the Moslem theologian. His restless life was the reflex of a mental history disturbed by prolonged agitation. Revolting, in the height of his success, against the current creed, he began to examine the foundations of knowledge. The senses are contradicted by one another, and disproved by reason. Reason, indeed, professes to furnish us with necessary truths; but what assurance have we that the verdicts of reason may not be reversed by some higher authority? Ghazālī then interrogated all the sects in succession to learn their criterion of truth. He first applied to the theological schoolmen, who grounded their religion on reason; but their aim was only to preserve the faith from heresy. He turned to the philosophers, and examined the accepted Aristotelianism in a treatise which has come down to us—The Destruction of the Philosophers. He assails them on twenty points of their mixed physical and metaphysical peripateticism, from the statement of which, in spite of his pretended scepticism, we can deduce some very positive metaphysical opinions of his own. He claims to have shown that the dogmas of the eternity of matter and the permanence of the world are false; that their description of the Deity as the demiurgos is unspiritual; that they fail to prove the existence, the unity, the simplicity, the incorporeality or the knowledge (both of species and accidents) of God; that their ascription of souls to the celestial spheres is unproved; that their theory of causation, which attributes effects to the very natures of the causes, is false, for that all actions and events are to be ascribed to the Deity; and, finally, that they cannot establish the spirituality of the soul, nor prove its mortality. These criticisms disclose nothing like a sceptical state of mind, but rather a reversion from the metaphysical to the theological stage of thought. He denies the intrinsic tendencies, or souls, by which the Aristotelians explained the motion of the spheres, because he ascribes their motion to God. The sceptic would have denied both. G. H. Lewes censures Renan for asserting of Ghazālī’s theory of causation—“Hume n’a rien dit plus.” It is true that Ghazālī maintains that the natural law according to which effects proceed inevitably from their causes is only custom, and that there is no necessary connexion between them. But while Hume absolutely denies the necessity, Ghazālī merely removes it one stage farther back, and plants it in the mind of the Deity. This, of course, is not metaphysics, but theology. Having, as he believed, refuted the opinions of the philosophers, he next investigated the pretensions of the Allegorists, who derived their doctrines from an imam. These Arabian ultramontanes had no word for the doubter. They could not, he says, even understand the problems they sought to resolve by the assumption of infallibility, and he turned again, in his despair, to the instructors of his youth—the Sūfīs. In their mystical intuition of the laws of life, and absorption in the immanent Deity, he at last found peace. This shows the true character of the treatise which, alike in medieval and modern times, has been quoted as containing an exposition of his opinions. The work called The Tendencies of the Philosophers, translated in 1506, with the title Logica et Philosophia Algazelis Arabis, contains neither the logic nor the philosophy of Ghazālī. It is a mere abstract or statement of the Peripatetic systems, and was made preliminary to that Destruction of which we have already spoken.

This indictment against liberal thought from the standpoint of the theological school was afterwards answered in Spain by Averroes; but in Bagdad it heralded the extinction of the light of philosophy. Moderate and compliant with the popular religion as Alfarabius and Avicenna had always been, as compared with their Spanish successor, they had equally failed to conciliate the popular spirit, and were classed in the same category with the heretic or the member of an immoral sect. The 12th century exhibits the decay of liberal intellectual activity in the Caliphate, and the gradual ascendancy of Turkish races animated with all the intolerance of semi-barbarian proselytes to the Mahommedan faith. Philosophy, which had only sprung up when the purely Arabian influences ceased to predominate, came to an end when the sceptre of the Moslem world passed away from the dynasty of Persia. Even in 1150 Bagdad had seen a library of philosophical books burned by command of the caliph Mostanjid; and in 1192 the same place might have witnessed a strange scene, in which the books of a physician were first publicly cursed, and then committed to the flames, while their owner was incarcerated. Thus, while the Latin church showed a marvellous receptivity for ethnic philosophy, and assimilated doctrines which it had at an earlier date declared impious, in Islam the theological system entrenched itself towards the end of the 12th century in the narrow orthodoxy of the Asharites, and reduced the votaries of Greek philosophy to silence.

The same phenomena were repeated in Spain under the Mahommedan rulers of Andalusia and Morocco, with this difference, that the time of philosophical development was shorter, and the heights to which Spanish thinkers soared were greater. The reign of al-Hakam the Second (961–976) inaugurated in Andalusia those scientific and philosophical

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 (1807). In 1807 he was appointed to a resident tutorship at King's. He formed an intimate friendship with Byron, whom he visited at Newstead in 1808. In 1810 Hodgson's father died, and he undertook to pay his debts, which embarrassed him for several years until he was cleared in 1813 by a gift from Byron of 1,000l. He gave a bond for the amount, which Byron omitted to destroy, and payment was afterwards demanded by the poet's executors. Meanwhile in 1809 Hodgson had published ‘Lady Jane Grey’ and other poems, and in 1810–11 had held a long correspondence with Byron, then abroad, on religious and other topics. In 1812 he published ‘Leaves of Laurel.’ In 1815 he was presented to the curacy of Bradden, Northamptonshire, and in 1816 to the living of Bakewell, Derbyshire. He had some correspondence with Lord Byron and Mrs. Leigh in regard to the separation of Lord and Lady Byron. He made an appeal to Lady Byron, who replied civilly, but he did not discover the cause of the quarrel.

In 1836 Hodgson became archdeacon of Derby, and in 1838 was presented to Edensor, which he held together with Bakewell. In 1840, by the queen's desire, he was appointed provost of Eton, and soon afterwards rector of Cottesford. He sanctioned the reforms suggested by Edward Craven Hawtrey [q. v.], the head-master. Hodgson died at Eton on 29 Dec. 1852. In 1814 he married his first wife, Miss Tayler, who died in 1833, and in 1838 his second wife, Elizabeth, daughter of Lord Denman. Besides the works already noticed, Hodgson published: 1. ‘Sir Edgar, a Tale,’ &c., 1810. 2. ‘Charlemagne, or The Church Delivered’ (trans. from the French of Lucien Buonaparte by Rev. S. Butler and Rev. F. Hodgson, 1815). 3. ‘The Friends, a Poem,’ 1818 (cf., Murray, ii. 34). 4. ‘Mythology for Versification’ (ed. by F. C. Hodgson, 1862; 2nd ed. 1866).

 HODGSON, JAMES (1672–1755), mathematical teacher and writer, was born in 1672. In 1703 he was elected fellow, and in 1733 one of the council, of the Royal Society. For many years before his death he was master of the Royal School of Mathematics at Christ's Hospital. Hodgson was a friend of John Flamsteed [q. v.], married his niece, and took part in the controversies in which Flamsteed was engaged. When Flamsteed died Hodgson assisted his widow in the publication of her husband's works, and he appears as co-editor of the ‘Atlas Cœlestis,’ published in 1729. The share, however, which Joseph Crosthwaite had in preparing Flamsteed's posthumous works for the press was never acknowledged. Hodgson died on 25 June 1755, leaving a widow and several children. His portrait by T. Gibson was engraved in mezzotint by G. White. He wrote, besides papers in the ‘Philosophical Transactions’ (vols. xxxvii–xlix.), 1. ‘The Theory of Navigation,’ 1706, 4to. 2. ‘The Laws of Stereographick Projection …,’ printed in ‘Miscellanea Curiosa,’ vol. ii., 1708, 8vo. 3. ‘A System of the Mathematics,’ 1723. 4. ‘The Doctrine of Fluxions founded on Sir Isaac Newton's Method …,’ 1736, 4to. 5. ‘An Introduction to Chronology,’ 1747, 8vo. 6. ‘A Treatise on Annuities,’ 1747. 7. ‘The Theory of Jupiter's Satellites,’ 1750. He also prefixed a short treatise on ‘The Theory of Perspective’ to the English translation of the French jesuit's work on perspective, a fourth edition of which was published in 1765.

 HODGSON, JOHN (d. 1684), autobiographer, a Yorkshire gentleman, who resided near Halifax, took up arms on the side of the parliament in the civil wars in December 1642, at the instigation of Andrew Latham of Coley Chapel, when Sir William Saville attacked Bradford. He began his military service as ensign to Captain Nathaniel Bowers in the regiment of Colonel Forbes, and fought under Sir Thomas Fairfax at the capture of Leeds and Wakefield and in the defeats of Seacroft Moor and Atherton Moor. When the Marquis of Newcastle captured Bradford (July 1643), Hodgson was made prisoner and stripped, but, being released, he made his way to Rochdale, where he had a fever. Mustering afresh at Thornhall in Craven, Hodgson and his companions joined Fairfax at Knutsford Heath, to undertake the attack on Lord Byron at Nantwich (January 1644). Hodgson then entered Colonel Bright's regiment [see ], under whom he served till 1650. He took part in the sieges of Pontefract in 1645 and 1648. In the battle of Preston (August 1648) Hodgson, still only a lieutenant in Captain Spencer's company of Bright's regiment, was one of the leaders of the ‘forlorn of foot.’ In this campaign he followed


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 .-Under this head, we noticed a paragraph in the Hampshire Telegraph, intimating, that the Cholera had extended its destructive ravages to this Settlement. A more malicious, and scandalous falsehood, never was propagated; we acquit the Editor of that Journal of any design, in the insertion of the paragraph alluded to, but we must be permitted to state, he has been most grossly imposed upon. Neither the Cholera, or any other epedemic disease has raged here since we have taken possession of these shores. We had determined not to notice this rumour, but having heard from several persons, who have recently arrived, that it was generally credited, we think it proper although at this remote period, to give it a positive contradiction. It is evident the motive of those who circulated the report, was to deter Settlers from emigrating to this quarter and probably to fill up a vessel laid on for another Port, we trust however their base design was frustrated.

A young man last week, imprudently laid hold of a Carpet Snake, which is considered highly venomous, and whilst carrying it by the tail, fell down, and was bitten above the wrist. As the remedy applied proved efficacious, we give the particulars.

He was directed instantly to suck the wound, into which Sal-Volatile was rubbed, and a dram, in a wine glass of water, taken internally every 10 minutes. As an additional precaution, the injured part was cut out by A. Collie esq. Colonial Surgeon, about an hour after the accident.

We have learnt with considerable regret that Mr. Reveley's boat "the Avon" was driven on the rocks near Carnac on Monday last, and dashed to pieces; the Masts, Sails, and rigging have been saved but the boat is a perfect wreck. We have not been able to ascertain the occasion of this accident, but there is every reason to suppose it was owing to some mismanagement, as Armstrong, who had the charge of the boat was not in her at the time. The frequent occurrence of accidents, on the River and in the roadstead; and the number of lives which have been lost, either by insobriety or carelessness, have not proved a warning to many; the same wilful negligence and recklessness still prevails. The sudden gusts of wind which we are subject to, require the greatest care and attention in the management of a boat; we hope this caution will therefore not be thrown away upon our new-comers. It is not true that, the man who was sailing the boat is drowned. Two black men, who were in her, got into a praam, which was attached to the boat and made for Fremantle, when Armstrong, and others immediately went over, and rescued Douglas from his perilous situation We are happy that we have it in our power to bear testimony to the alacrity which, on such occasions, is displayed to render assistance; it was but a short time ago, that several lives were saved, by the prompt and humane efforts, of Mr Lukin, and others. We have heard it suggested that a life boat placed within a convenient distance of the bar, might be the means of affording seasonable relief, in a time of immergency; the hint is worthy of notice, and should it meet the eye of any person desirous of forwarding this object we shall feel a gratification in promoting their views.

A report has reached us this morning that a Native was shot at York, on monday last. On enquiry we find, that Messrs. Trimmer and Bland's shepherd went out as usual with his flock, when he heard the voices of a number of Natives in the bush, a woman (an uncommon occurrence) as we understand came forward, and appeared to encourage the others to follow, and attack the shepherd, who on her approaching him, cried out "warra," "warra," (be gone) which she repeated, with threatening gestures, the man considering his flock, as well as his life in danger, fired, and it is supposed seriously wounded her, as she staggered back towards the party. As Mr Bland and several of the establishment are at present absent from home, we fear some attempt will be made to revenge this aggression; we trust however the strength they have on the spot will be sufficient to repel any attack, for their own safety, we believe they have no apprehensions, but their flock is much exposed, and we believe it is their practice, when their strength is lessened, as it happens at this time, to send two extra hands to guard the sheep, this precaution it is to be hoped will prove effectual.

On Tuesday and Wednesday last, the Natives visited Perth, and were in the neighbourhood in considerable numbers, we should suppose to the extent of 90 or 100, ostensively to take leave of the King George's Sound Natives, but in reality we suspect, to receive our "very good" (a term used for bread or biscuit), a quantity of which was distributed amongst them, under the superintendence of Mr. Cleland. This proceeding, we are convinced was dictated by the best intentions, but so many instances of treachery have come under our notice, we have no hesitation in asserting, the step will ere long be repented of. They should not on any account be encouraged within the precints of the town; it is utterly impossible to control or regulate the general conduct of the inhabitants towards them, and probably the innocent occasion of offence to one, may arouse the indignation of the whole, the relish acquired for our flour, and bread, some time ago, led to their stealing a bag of lime under the impression that it was flour, as well as to many other aggressions; to the commission of the greater part of which, the desire of obtaining this article was the prime incentive.

For the two days they were here and in the neighbourhood, they conducted themselves peaceably, and some of them assisted in carrying wood, and rolling barrels of Beef, or Pork to different parts of the town, for which they were remunerated with "very good"

On Wednesday about mid-day they took their departure, and passed over the flats, warning Cleland who accompanied them for the purpose of spending the night with them, not to follow which admonition he wisely complied with. We have been told, but doubt the credibility of the report, that they have hurried towards the Canning for the purpose of fighting an annual battle with another tribe, the object of conquest being, the command of the best fishing ground, and Kangaroo runs; we should wish to be informed upon this point by some of our correspondents. True it is, they made a precipitate retreat and no doubt with some premeditated design.

JUNE.-The order of the day for the third reading of the English reform bill, moved by Earl Grey, on Monday, the 4th, caused a division after four hours debate.-For the third reading, 106-Against it 22-Majority, 84; read a third time and passed.

The bill was returned to the Commons with the Lord's amendments, which were agreed to, and the royal assent was given, by commission, on the 7th. of June. Addresses agreed to by both houses relative to the attack on the person of his Majesty at Ascot races. Mr. Sadler called upon the house to recognise the principle of poor laws for Ireland, which was negatived.

JULY.-Lord Roden moves for an address to his Majesty upon the disturbed state of Ireland, and suggesting the adoption of measures for the maintenance of the Protestant church in that country; negatived, on division, by a majority of 41. Bill for the establishment of a metropolitan cemetery company, read a third time and passed. Royal assent given to the boundaries bill, and the bill for abolishing capital punishments for certain offences against property. Committee of the whole house appointed, on motion of the Chancellor of the Exchequer, to consider the Russian-Dutch loan treaty. Mr. Herries renews his motion, impugning the conduct of ministers for paying Russia money in respect thereof, which is negatived by a majority of 46 in favour of ministers. Royal assent given (17th.) to the Scotch reform bill The anatomy bill read a third time in the Lords and passed. In the Commons committee on the Russian-Dutch loan, Mr. Baring moves for "documents explanatory of the convention between Great Britain, Russia, and the Netherlands." This was obviously a manouvre to oust ministers, but the proposition was negatived by a majority of 36 in their favour. The house eventually affirmed a resolution empowering his Majesty to pay to Russia the sum stipulated in the treaty of 1815. On this proposition ministers had 79 majority. In committee of supply 15,000/. granted for the erection of a national picture gallery and record office. The Chancellor of the Exchequer brought forward his budget, exhibiting a deficiency in the revenue of 1,263,119/. on the produce of the year, with a reduction in the estimates of 2,162,051/. as compared with, those of the previous year.

AUGUST.-The Speaker signifies his intention of resigning that office at the expiration of the session. The house pass an unanimous vote of thanks to the right hon. gentleman for his impartial conduct, and vote him a retiring pension of 4,000/. per annum. In the civil list committee salary of Lord Chancellor fixed at 14,000/. and a retiring pension of 5,000/. per annum. Bills were brought in, applicable to both allowances, and passed. In Committee 58,000/ granted for the relief of the West India colonies. Royal assent given (7th.) to the Irish reform bill. Parliament prorogued on Thursday, the 16th inst. to Tuesday, the 16th, of October next.

It will be seen from the above cursory outline, that several bills, actually in progress, have been abandoned, and various intended motions on questions of the very first importance have been postponed. The new parliament will, consequently, have to bring up this heavy arrear of business, independent of other stirring questions which will, no doubt, be brought forward in rapid succession. The last session exhibits little more than wordy warfare betwixt ministers and their opponents, either struggling for the ascendancy. Let us hope that the next will be marked by deeds, calculated to benefit the people and insure the welfare of the state.

Sunday Times.

Fremantle, February, 1838

Preparing authority to act and filing same 3s. 4d. Taking instructions, 3s. Draft case per sheet, 1s. Fair copy for use per sheet, 6d. Instructions for summons, 3s. 4d, Proceeding same from Perth, 3s. 4d. Instructing Bailiff, 3s. 4d. Attending Case in Civil Court, 6s. 8d. For every 15 minutes after the first half hour, 3s. 4d. Consultations in Fremantle not exceeding an hour, 6s. 8d. Every after hour signing any notice or other proceeding, 3s. 4d.

Taking instructions, 3s. 4d. Every half hour after the first, 5s. Draft copy of deed not exceeding 1 sheet, 5s. Fair copy for use, 3s. 4d. Every sheet after, 2s. Engrossing and perfecting same at Office. £1. 1s. For every extra sheet 3s. 4d. Draft Memorial for Register per line, 3d. Engrossing same for Registry ditto. 6d. Witnessing same, 3s. 4d. Attending at Perth to register same, 6s. 8d. Searching records at Perth, 6s. 8d.

Writing a letter 12 lines, 3s. 4d. Every extra line, 3d. Waiting on party at Fremantle, 3s. 4d. An hour employed out of Office exclusive of expences out of pocket, 10s. 6d. Every extra hour, 5s

Presenting documents at Fremantle, 3s. 4d Noting bill under £100, 5s. Ditto above £100, 7s. 6d. For every other £100, 1s. General Protests same as deeds. Signature of Notary, 10s. 6d, Commission on money 5 per cent.

same as Civil Court ⁂ All other charges to be regulated by the forgoing scale.

THE Undersigned wish it to be distinctly understood that no business will be proceeded with, unless the costs out of pocket are advanced. W. N. CLARK, Attorney at Law, and Notary Public. W. T. GRAHAM, Agent Civil Court, and Notary Public.

has the honour to announce that he will sell at his Store, Cliff-Street, Fremantle. On Saturday,