what our physcians verie strangely call the non naturals, doe fortify and secure that Magna Charta of human happiness, so pithily abridged by the poet, "Mens sana in corpore sano."

"Butter and honey fhall hee eat, (sayeth the prophet of the Mesiah,) that hee may know to distinguish the good from the evill;" and certain it is, that as in the stomach are placed, and still more adjoining unto it, so many nerves of exquisite sensibility and sympathy, with the whole frame of man, soe every cause of ill coction or indigestion, must therein disturb the intellectual functions, and produce moral pravities never to be removed afterward by the power of humane réason.

Now in this, (not to speak of the grand reward that is to be looked for from the virtue of tempe rance,) wee may observe true Epicurism; since, even in our sensual dayes, the strength of delight is in its seldomnefs, and its abasement and destruction in its frequency and satiety.

Healthful and temperate poverty, hath the start of nauseating luxury; and the honest well earned appetite of excercise finds in one wholesome dish, the sum of the far fetched dainties of Lucullus. Is it not also to be credited, that by due observance of the rules of temperance, and the regiment of our pafsions, humane life may not only be rendered much more rationall and delightfull, but moreover greatly prolonged, to a term (perhaps) of which at present wee have no conception?

From Hippocrates, Galen, Celsus, Avicenna, and all who have written most sagaciously and experi

mentally upon the diseases of the human body, wee learn, that ill congested food, in the stomach and viscera, are the predisposing causes of disease, and of death itself as the consequence of the former.

And may wee not humbly conjecture that the impetus of the blood, and other humours, especially of the former, (as at this time most curiously set forth by that most acute and indefatigable physician, William Harvey,) may bee greatly increased by the frequent and violent affections of ungoverned pafsi ons, which are notoriously produced by excefs, both in eating and in drinking?

And may wee not assert, with a great degree of confidence, drawn from general observation, and from the annals of the world, that continued temperance, wholesome exercitation of body, and pleasing equable occupation of the understanding; or an absence of disagreeable emotions, when the faculties of the soul are not employed, doe verily prolong humane life to an extraordinary extent? And I think it worthy to bee noted, that the greatest part of men, who have attained to an extraordinary age, have been in their youth temperate, and in their manhood and old age delightfully and uniformly employed; so as to obviate or prevent this desultory impetus of the blood and humours, whereupon wee humbly es tablish our conjecture.

Hippocrates, the observer of his own wise apothegms, attained the age of 104, though exposed to the continual hazards of attending the infectious diseased. Galen equalled Hippocrates in this goodly senectude. By Pliny wee are told that Asclepiades a

physician of Persia, reached the wonderfull age of an Hundred and fifty. In the chronicle of Eusebius wee find the age of Sophocles the tragedian, to have been one hundred and thirty; Democritus the philosopher, lived to an age equal to that of Hipocrates and Galen; and yet, what are these to Epimenides of Crete? who, according to Theopompus, a historian of unblemished reputation, lived to be upwards of one hundred and fifty-seven.

Wee know also from Pliny, that Euphranor gave lectures to his scholars after he was an hundred years old; and to come to our own times, and conclude this enumeration, the truly learned George Buchanan informs us,, of a poor man, whose name was Laurence Hutland, in the Orkney isles of Scotland, who reached the age of an hundred and seventy.

Curiosity hath given occasion to sundry enumerations of the most aged persons, who have lived in various countries and periods of history; by examining which, it will evidently appear, that there is reason to be convinced of the principles whereupon wee conceive longevity and happiness to depend. To be continued.

DETACHED REMARK.

THERE are some actions, which, however just, are disreputable, and can only be occasioned by rigid necefsity, which ought not to be condemned, but lamented.

VIII.

There lives upon yon sunny brae
A brifk young maiden fair;
And when at e'en his wark is done,
Rob rins right aften there.

Blessings on the laird's fouk, &c.

IX.

But yet he says he will awa,

To serve his country's cause;
Nae ill come o'er him, or the king,
The nation, or the laws.

I love my king, and wish him free
Frae a' that would distrefs him;
And I do love my master dear,

Wi' a' my heart I'll bless him.

TRANSLATION BY CAPT. FORD, BELIEVED TO BE FROM THE PERSIAN,

[From the Asiatic Miscellany, a Collection of pieces in prose and verse, publifbed in India.]

DISGUIS'D last night, I rufh'd from home,

To seek the palace of my soul

I reach'd by silent steps the dome,
And to her chamber softly stole.

On a gay various couch reclin'd,
In sweet repose I saw the maid;
My breast, like aspins to the wind,
To love's alarum softly play'd.

My fingers, then, to half expanse

I trembling op'd, with fear opprest;
With these I pull'd her veil askance,
Then softly drew her to my breast.

"Who art thou, wretch!" my angel cried;
Whisp'ring I said, Thy slave! thy swain?
But hush, my love! forbear to chide;
" Speak softly, lest some hear the strain.'

Trembling with love, with hope, and fear
At length her ruby lips I prest;
Sweet kifses oft, mellifluous!-dear!
Softly I snatch'd,— -was softly blest.

"O let me,' now inflam'd I said,

< My idol clasp thee to these arms;'
"Remove the light;" deep sigh'd the maid,
Come softly!-Come!-

-prevént alarms.”