tended his soldiers when on their marches. It was one of the largest of the kind, and had a daily allowance by the emperor's orders. M. de Saint Pierre mentions his having seen at the Cape Town a large pelican, playing close to the custom-house with a great dog; whose head she often took, in her frolic, into her enormous beak.

When a number of pelicans and cormorants are together, they are said to have a very singular method of taking fish. They spread into a large circle, at some distance from land; and the pelicans flap with their extensive wings above, on the surface, while the cormorants dive beneath: hence the fish contained within the circle are driven before them towards the land; and, as the circle lessens by the birds coming closer together, the fish, at last, are brought into a small compass, when their pursuers find no difficulty in filling their bellies. In this exercise they are often attended by various species of gulls, who likewise obtain a share of the spoil.

The native Americans kill vast numbers of pelicans, not to eat, for they are not fit even for the banquet of a savage, but to convert their large bags into purses and tobacco pouches. They bestow no small pains in dressing the skin with salt and ashes, rubbing it well with It thus beoil, and then forming it to their purpose. comes so soft and pliant, that the Spanish women sometimes adorn it with gold and embroidery to make work-bags of.

IMPROMPTU TO

WHO WAS ANGRY FOR MY ATTEMPTING TO KISS HER.

OH! prithee, lady, pardon me,

If I have done amiss,

In striving on thy blooming cheek

To print a fervent kiss.

I would that thou should'st rather blame

Those beaming eyes of thine,

That drew me from my wonted path,
To worship at thy shrine.

Although by some I may be deemed
A vain and foolish thing,

Thank Heaven! I am not one of those
Who recklessly would sting;

And though an object might display
A pleasure to mine eye,

Oh! I should count that pleasure, dross,
If purchased by thy sigh.

Then, prithee, lady, pardon me
If I have done amiss,

In striving on thy blooming cheek
To print a fervent kiss.

THE SABBATH BELL.

JAMES KNOX.

It is a bliss which none may tell
To listen to the Sabbath bell,
As o'er the earth it breathes along,
In pleasant chime, its morning song.
Beats there a heart which doth not feel
Some throb responding to the peal?
Some thought of moments past away--
Of scenes still touched by Memory's ray?
Sweet Sabbath bell! thy joyous strain
Bears back my soul to youth again,
When 'mid the loved-the lost-I found
No thrill but Pleasure's at the sound.
And many a Sabbath sun uprose
To light the happy steps of those
Who trod, with me, the woodland road
That leads unto thy blest abode.
But all are gone! I stand alone,
Pining away, and weary grown;
I hear the lay which once they loved-
Too dear to leave my soul unmoved!
Ring on, ring on, sweet Sabbath bell!
Still kind to me, thy matin's swell;
And when from earthly things I part,
Sigh o'er my grave, and lull my heart!

Cork.

ENDYMION.

WISDOM AND KNOWLEDGE.

THE things with which we are most familiar are not seldom the least understood. The cause of this is their being matters of every-day communication. We are supposed to understand them; and we suppose ourselves into a knowledge, which is not only merely superficial, but at a very trifling remove from very ignorance. Ignorance, or if it is to be dignified with the opposite term, knowledge of this kind is lamentable, because it has its issue in error and misconception. Its subject is no more capable of entering fully into a discussion, in which these things constitute principal features, than a pilot, who has only taken a cursory view of an harbour, its rocks, and sand-banks, is of directing ships therein in safety. It is the more to be deprecated, because it extends with many men to those things, and those only, with which they ought to be best acquainted.

The terms Wisdom and Knowledge have unhappily come in for more than their share of this neglect: we use them, scarcely knowing what we mean; and frequently apply one to express what the other signifies. Wise, the derivative of wisdom; and learned, as used in its adjectival capacity to define a person possessing knowledge, are very generally confounded. So much so, that were we to say of one individual he is wise, and of another he is learned, many persons would accuse us of ignorant tautology, and an affected distinction where there is no difference. But, that there is a difference, the meaning of the words will decide; and as the English language favours us with an opportunity to mark it, it is matter for lamentation that it is not, on every occasion, attended to. If, when we say of an individual that he is a man of wisdom, we mean that he possesses the power of judging rightly, and the faculty of perception: if, when we say of another that he is a man of knowledge, we mean that he possesses understanding, skill, learning: if, by this diversity of appellation, our design is to

mark two several characters, one differing decidedly from the other, it must be evident that to do away with the distinction, in the application of the terms, must expose the sons of Truth to the artifices of Misconception, and assist Error to invade their territory.

The abstract qualities which are expressed in the words Wisdom and Knowledge, not only differ in kind, but also in importance; the influences of the former being more valuable than those of the latter; but generally they are mutually dependent, and shine most conspicuously when associated.

First, they differ in kind.

Wisdom, I have said, expresses the faculty of perception, the power of judging rightly; Knowledgeunderstanding, skill, learning. The affinity of the faculty of perception, and the power of judging rightly, appears evident, as well as their distinction from 'learning,' which is certainly the primary idea expressed by the term Knowledge; and though skill' and 'understanding' approximate to the two attributes of Wisdom, they are but secondary ones to the term Knowledge, and have been considered as belonging to it, only in conformity to the levelling propensities of those who use them. Here the difficulty appears to rest, and in this circumstance has it arisen. However, though there is some mysticism, the difference remains.

Secondly, they differ in importance; the influences of Wisdom being more valuable than those of Knowledge.

In the most uncivilized countries-in those where the inhabitants are sunk to the level, or nearly so, of the wild animals of their woods-where there are no arts, no science, no literature, and scarcely any knowledge; Wisdom, that is to say, the faculty of perception, and the power of judging rightly, are frequently in active exercise. In fact, these attributes of Wisdom are almost the only things that serve to distinguish the degraded sons of Adam from the inferior creation. Knowledge is generally valuable, but Wisdom is unexceptionably so. While there are kinds of

Knowledge of which we are happily ignorant; Wisdom, that is to say, the faculty of perception, and the power of judging rightly, are in all the relations of life essential to our well-being. It is true some one has said

"Tis folly to be wise

Where ignorance is bliss ;'

but the language probably does not exactly convey the meaning of him who penned it: that ignorance may be bliss I have just intimated, but of Wisdom I have stated a contrary conviction. Probably the idea intended to be expressed was this: that to seek after Knowledge of all kinds is foolish, or ridiculous. This statement, I presume, has its foundation in truth. Knowledge may degrade and disgrace us, but the former attribute of Wisdom is the link that connects humanity with divinity-the creature with his creator: it approaches the nearest to prescience of any thing with which humanity is indulged. The superiority which Wisdom possesses over Knowledge may be seen in this that no one knows the road of life, or what part of the grand drama he is destined to take: no one has a knowledge of the numerous intricacies of the one, nor of the difficulties of the other; but those who pos-. sess the faculty of perception, and the power of judging rightly, will be enabled to move on their way with some degree of safety, and to act the part allotted to them with appropriate tone and gesture; if not with applause, yet with credit and advantage. Here Knowledge is unattainable, but Wisdom of itself is sufficient.

Thirdly, they are generally mutually dependent, and shine most conspicuously when associated.

However distinct Wisdom and Knowledge may be, and however diverse their influences, there is scarcely anywhere to be found a pair, each individual of which is more indebted to the remaining one, than Wisdom and Knowledge. If we were to take a prejudiced view of the subject, we should probably decide for the former or the latter according as our predilections led