of Eden, the sacred dwelling-place of the first parents of the human race. The Orinoco appeared to him to be one of the four rivers descending from Paradise, to divide and water the earth newly decked with vegetation.

In considering the quantity of water which the Orinoco bears to the Atlantic, the question arises, Which of the great South-American riversthe Orinoco, the Amazons, or the River Plate-is the largest? The question, however, thus put is not a determinate one, the idea of size in this case not being altogether definite. The River Plate has the widest embouchure, being 92 geographical miles across; but, like the British rivers, its length is comparatively small. Even at Buenos Ayres its depth is already so inconsiderable as to impede navigation. The Amazons is the longest of all rivers: its course, from its origin in the Lake of Lauricocha to its mouth, is 2,880 geographical miles. But its breadth in the province of Jaen de Bracamoros, near the cataract of Rentama, as measured by me at the foot of the picturesque mountain of Patachuma, hardly equals that of the Rhine at Mayence. The Orinoco is narrower at its mouth than either the River Plate or the Amazons; and its length, according to positions astronomically determined by me, only amounts to 1,120 geographical miles. But, on the other hand, far in the interior of Guiana, 560 miles from its mouth, I still found its breadth, when full, 16,200 Parisian (17,265 English) feet. The periodical swelling of the river annually raises its level at this part of its course from thirty to thirty-six feet above its lowest level. Sufficient materials for an accurate comparison of the enormous rivers which intersect the continent of South America are still wanting. For such a comparison it would be needful to know in each case the profile of the river bed, and the velocity of the water, which differs very greatly in different parts of the same stream.

If, in the Delta, enclosed by its variously-divided and still unexplored arms,—in the regularity of its periodical rise and fall,—and in the number and size of its crocodiles,―the Orinoco shows points of resemblance to the Nile; there is this further analogy between the two rivers, that, after long rushing through many windings between wood-fringed shores formed by granitic and syenitic rocks and mountains, during the remainder of their course they slowly roll their waters to the sea, between treeless banks, over an almost horizontal bed. An arm of the Nile (the Green Nile, Bahr-elAzrec) flows from the celebrated mountain-lake near Gondar, in the Abys ainian Gojam Alps, to Syene and Elephantis, through the mountains of Shangalla and Sennaar. In a similar manner the Orinoco rises on the southern declivity of the mountain-chain which, in the fourth and fifth parallel of north latitude, extends westward from French Guiana towards the Andes of New Granada. The sources of the Orinoco have never been visited by any European, or even by any natives who have been in communication with Europeans.

In ascending the Upper Orinoco in the summer of 1800, we passed the Mission of Esmeralda, and reached the mouths of the Sodomoni and the Guapo. Here rises high above the clouds the massive summit of the Yeonnamari or Duida, a grand and picturesque mountain which presents to the spectator one of the finest scenes of nature which the tropical world has to offer. Its altitude, according to my trigonometrical measurement, is 8,278 (8,823 English) feet above the level of the sea. The southern slope of the mountain presents a treeless grassy surface, and the humid evening air is filled far and wide with the fragrance of the ripe Ananas. The stalks of the pine-apples, swelling with rich juice, rise between the lowly herbs

of the meadow, and the golden fruit is seen shining at a distance from under its leafy crown of bluish green. Where mountain springs or rivulets break forth from the turfy covering, the scene is further adorned by groups of tall fan-palms, whose foliage never feels the influence of a cool breeze. On the east of the Duida mountain, a dense thicket of wild cacao-groves begins, and amidst these are found trees of the celebrated bertholletia excelsa, the most vigorous of the productions of the tropical world. Here the Indians collect the materials for their blow-pipes, colossal grass-stalks having joints above eighteen feet long from knot to knot. Some Franciscan Monks have penetrated as far as the mouth of the Chiguire, where the river is already so narrow that the natives have thrown across it, near the waterfall of Guaharibes, a suspension-bridge formed of the twining stems of climbing plants. The Guaicas, a race of comparatively light complexion, but of small stature, armed with poisoned arrows, forbid any farther advances toward the east.

A SINGULAR SWISS SECT.

THE sect of the Lardonites originated at Yverdon, in Switzerland, about the same time that that of the Irvingites made its appearance in London. A close resemblance subsisted between these two sects, in all their leading features; and I cannot but think that an authentic account of them, as well as of some communities nearly similar, which arose at the same period in different parts of Germany, in Sweden, and in France, would form a valuable contribution to the history of epidemic insanity. Like the Irvingites, the Lardonites boldly took in hand the interpretation of the unfulfilled prophecies; loudly denounced all the rest of Christendom as apostate, and drunken with the wine of Babylon; declared themselves raised up to be messengers of one last warning to mankind before the coming of the day of judgment; professed to be governed by apostles who have their vocation by direct revelation from Heaven; permitted women to speak in their meetings, and were proficients in the unknown tongues. The Swiss enthusiasts, however, seem to have been a little crazier, or perhaps more hearty in their enthusiasm, than the English. They sent no letters by post, because St. Paul always sent his by some brother or sister, such as Onesiphorus, or Tychicus, or Phebe. They burned a parcel of Cæsar Malan's hymnbooks at their apostle's feet, because the Ephesian converts did the like with their books of magic. Being unable to perform signs and wonders, and yet feeling that a mission such as theirs ought not to be without that kind of evidence, they resolved, with great straightforwardness, to make signs and wonders of themselves, which the men effected by suffering their beards to grow, (on the principle that all Christians are Nazarites,) and the women, by wearing their hair over their faces in the manner of a veil, that being the use for which, according to 1 Cor. xi. 15, a woman's hair is given to her. There were eight Lardonites left in 1837, when I was last in Switzerland: they sat on a bench, with a table before them, holding the last judgment, to which, however, an unbelieving world could not be got to come.-Dublin University Magazine.

A HINT FOR YOUNG AUTHORS.

"THE only thing to be objected to this," said GOETHE, after bestowing generous applause on the poetry of an amateur author, "as well as to most of the works of our young ladies and gentlemen, might possibly be that, like trees too full of sap, which throw out a number of parasitical shoots, they have an excess of thoughts and emotions which they are unable to command; so that they can rarely keep within due bounds, or know how to stop in the right place."..... "One must be a veteran in the business," he added, laughing, " to understand the art of crossing out. In that respect SCHILLER was eminently great. On one occasion, while he was engaged with the Musen Almanach, I have known him cut down a pompous poem from two-and-twenty strophes to seven; and, in fact, the composition lost nothing by this terrible operation; on the contrary, these seven strophes still preserved all the good and effectual ideas that the two-and-twenty had at first contained."-J. P. Eckermann.

IMPORTANT DISCOVERIES IN ABYSSINIA.

M. ROCHER D'HERICOURT, who has lately returned from a voyage in Abyssinia, has brought with him about a score мss. in the Ethiopian language, all of vast antiquity and great literary value. They are folio in form, bound in red leather, with the Greek cross and strange ornaments on the covers. In some of them the writing runs right across the page; in others it is in columns: in nearly all it is firm and bold in character. Some of the Mss. are on history, religion, and science; one is a complete and very curious treatise on the mysteries of eastern astrology; and one, which appears to be written at the beginning of the eleventh century, contains a copy of the Bible, which differs in some respects from the ordinary version. To obtain these treasures, M. d'Hericourt passed a long time in Abyssinia, had to employ daring, cunning, persuasion, and force, to go through many extraordinary adventures, and endure many hardships and persecutions. He has, besides, obtained a mass of curious information on the religion, (which, it seems, is half Jewish, half Christian,) the manners, and the government, of the singular people who inhabit Abyssinia; has ascertained all that could be learned of their country, of which so little is known; and has collected all the facts calculated to throw light on geology, mineralogy, botany, and other branches of science. But what is more practically important than all, is, that he has brought with him numerous specimens of a plant, the root of which, reduced to powder, is a cure for hydrophobia, both in men and animals. Of its virtues, M. d'Hericourt had practical proof: four dogs and a man, having been bitten by a mad dog, were, by application of the remedy, cured of the hydrophobia which ensued; whilst a fourth dog, (bitten at the same time by the same animal,) to which the remedy was not applied, perished in all the agony of that horrible disease. The virtue of the plant, and the manner of preparing it for use, were explained to the traveller by a potentate of the country, who assured him that it was there generally used, and never failed. The specimens brought over by M. d'Hericourt have been submitted to the Académie des Sciences, and a committee of that learned body has been appointed to test their efficacy. If, as it is confidently hoped, they have

not lost their virtue in this European clime, the world will be soon put in possession of the means of curing one of the most frightful diseases to which flesh is heir, and M. Rocher d' Hericourt will have the glory of having conferred an inestimable blessing on mankind.-Paris Correspondent of the Literary Gazette.

THE DUTIES OF THE PRESENT PERIOD.

THE human mind is often in danger of surrendering itself to the engrossing interest of certain events which immediately press on its attention, while it overlooks other facts of a less exciting character, but of vast importance, and very imperfectly regards duties of constant and permanent obligation.

It is, indeed, natural and proper that these peculiar circumstances, which sometimes occur in the history of individuals and communities, should call forth earnest thought and feeling. It would be a serious imperfection in the character of any man, to be indifferent to important events passing around him,—to regard them coldly and passively, when he is called, by the arrangements of divine Providence, to exert an influence on behalf of the sacred cause of truth and righteousness and love. Duty, in all its forms, will ever appear to a well-regulated mind a sacred thing; nor can any man who understands his true position, who views life as the time of moral probation and of active service to God, be regardless of the special claims on him which some occasions involve. The quiet of ordinary life is sometimes interrupted by remarkable events which force themselves on our attention; and thus the study of certain principles, in order to their calm and deliberate application to the state of things around us, becomes an imperative duty.

The evil against which we have to guard, is that of allowing such events, and the principles which bear on them, to have exclusive possession of our minds; or even so largely to occupy our thoughts, and influence our feelings, as to weaken the impression of other duties which are at all times binding. It belongs to a healthy state of mind to take a comprehensive view of all the relations in which we stand, and all the interests which may justly claim our regard; and often should our thoughts be carried beyond the circle in which we ourselves are moving, to the vast field of human action which lies without. We should contemplate the state of the churches generally, and of the world; we should mark the fearful struggle which is going on, in every land, between ungodliness and unbelief on the one hand, and humble faith and devotion on the other; and we should inquire, whether we can contribute to bring about that grand result to which the mediatorial reign of the Saviour is directed; even the manifested oneness of all His spiritual people, and the diffusion throughout the earth of His own truth and grace.

Peculiar circumstances have recently occurred in our beloved Connexion, which stand forth prominently to the view of all who take an interest in the welfare of our churches, and who are anxious that Wesleyan Methodism-that revival of apostolical Christianity-should continue to exert a salutary influence on our country and on the world. It is right and natural that the events to which we now allude should call forth the earnest thought of our ministers and people, But, surely, this controversy need not long hold the mind in suspense; and even while it occupies a

degree of our attention, we should be careful not to overlook other interests which claim the serious and constant regard of every Christian.

The PRINCIPLES immediately involved in the discussion appear exceedingly simple; nor can we have any doubt as to the ultimate decision of all thoughtful and spiritual minds respecting them. One is, the obligation resting on all Christians, and in particular on all Christian Ministers, to repudiate and frown upon the practice of anonymous defamation,-more especially as directed against those with whom they are associated in the fellowship of the church, and especially in the labours of the ministry. This is a principle which no sophistry can invalidate, and one which must command the assent and sympathy of every pure and noble mind. Another principle is, that the relation between the Ministers of Methodism is in its very nature such as to imply the right and duty of mutual inquiry; -conducted, of course, with Christian courtesy and affection, but still with fidelity; and extending to everything that may be considered materially to affect religious character, or ministerial deportment and conduct. It has been clearly shown by several writers, and especially by the esteemed President of the Conference, that this principle has been recognised in every period of our history, and that it is acted upon as often as the Ministers assemble in their annual District-Meetings. And this principle must commend itself, we think, to every thoughtful mind, as being in the highest degree reasonable and proper. We may not only affirm that thus it has been in our Connexion, but, also, that the very nature of our union is such that thus it ought to be.

It is not easy for any one who has not entered deeply into the feelings of the Christian Pastorate, to form an accurate estimate of the relation which subsists between the Ministers of our Connexion. And yet, every one who reflects must perceive that that relation is most intimate and peculiar. It is not enough to say, that we are associated Christian Pastors,— each sustaining the responsibilities of the pastoral office, considered in itself; and charged also with other duties, arising from the very fact of our combined action. Our union is far more intimate than that of Congregational Ministers who may statedly assemble for the purpose of united counsel and prayer. We have to labour conjointly in the same spheres. Two or more are generally associated in the pastoral care of several churches; and we have to blend our sympathies, and unitedly to carry out plans of evangelical effort, formed as the result of common deliberation, though under the general direction of one, to whom the office of chief Pastor has been confided. We have also, after the expiration of a few short years, to transfer our beloved people to the pastoral solicitude and care of our brethren in the ministry, while we enter upon new spheres of hallowed toil. It would be a dark and fearful day for Methodism, in which this change should come to be regarded as the termination of one professional engagement, and the entrance upon another. Strong as the temptation may sometimes be, in the anticipation of periodical removals, not to surrender the heart to that strong and peculiar attachment which binds the Christian Pastor to his flock, that temptation should be firmly and constantly resisted. It is, we believe, essential to the healthy working of Methodism, and necessary also to its accordance with the plans of the Lord Jesus Christ, who has established the pastoral office, that all the tenderness and strength and vigilance of pastoral love should be cherished by our ministers; that they should ever blend their joys and sorrows, their hopes and fears, with those of the people over whom they are called to