issued in 1824, with a Life of Dunbar, by David Laing. One of his pleasantest poems, The Merle (Blackbird) and the Nightingale, is a dialogue between these two birds, the Merle advocating a joyous life spent in the service of earthly love, while the Nightingale avers that the only worthy love is that which is given solely to God. They debate the matter through a dozen stanzas, when the Merle avows himself convinced by the representations of the Nightingale: THE MERLE AND THE NIGHTINGALE. Then said the Merle: mine error I confess; Blind ignorance me gave sic hardiness, Wherefore I counsel every man that he But love the love that did for his love die: All love is lost but upon God alone. Then sang they both with voices loud and clear; The Merle said: Love him that thy love has sought Then flew thir birdis o'er the boughis sheen, Singing of love amang the leavis small Whose eidant plead yet made my thoughtis grein, Both sleeping, waking, in rest and in travail; Me to recomfort most it does avail, Again for love, when love I can find none, The Dance consists of ten stanzas. Mahoun (that is, Mahomet, a kind of incarnation of the Evil One) summons his principal servitors to make an entertainment before him. The Seven Deadly Sins make their appearance, and each of them recites a verse satirizing the vices of the times: THE DANCE OF THE SEVEN DEADLY SINS. III. Lets see, quoth he, now wha begins: And first of all in Dance was Pride, His kethat for the nanis: Mony proud trumpour with him trippit IV. Then ire came in with sturt and strife; He brandished like a beir: All boden in feir of weir; In jacks, and scryppis, and bonnets of steel, Frawart was their affeir: Some upon other with brands beft, Some jaggit others to the heft, With knives that sharp could shear. V. Next in the Dance followit Envy, Hid malice and despite : For privy hatred that traitor tremlit; VI. Next him in Dance came Covetyce, VII. Syne Sweirness, at the second bidding, Ever lashed them on the lunyie : VIII. Then Lechery, that laithly corpse, 17 And Idleness did him lead; When they were enterit in the Dance, IX. Then the foul monster, Gluttony, Full mony a waistless wally-drag, Drink! aye they cried, with mony a gaip, THE TRUE LIFE. Be merry, man, and tak not sair in mind For oft with wise men it has been said aforow Make thee gude cheer of it that God thee sends, DUNCAN, HENRY, a Scottish clergyman and the originator of savings banks, born near Dumfries, in 1774; died in 1846. In 1810 he instituted at Ruthwell a parish savings' bank, the success of which led to the establishment of other banks of the same character. He also discovered in 1828 the footprints of animals on layers of clay between the sandstone beds in a quarry in Dumfriesshire. He was the author of The Cottage Fireside and The Sacred Philosophy of the Seasons (1836–37). BLESSINGS OF THE DEW. The beneficial effects of dew, in reviving and refreshing the entire landscape, have already been adverted to. How frequently do we observe the aspect of the fields and woods improved by the dew of a single night. In the summer season, especially, when the solar heat is most intense, and when the luxuriant vegetation requires a constant and copious supply of moisture, an abundant formation of dew often seasonably refreshes the thirsty herbs, and saves them from the parching drought. In Eastern countries like Judea, where the summer is fervid and long continued, and the evaporation excessive, dew is both more needed, and formed in much greater abundance, than in our more temperate climate. There it may be said to interpose between the vegetable world and the scorching influence of a powerful and unclouded sun— to be the hope and joy of the husbandman, the theme of his earnest prayer and heartfelt gratitude. Accordingly, the sacred writers speak of it as the choicest of blessings wherewith a land can be blessed; while the want of it is with them almost synonymous with a curse. Moses, (19) VOL. IX.-2 |