distance becomes very short, it is thought more prudent to leave them, than to provoke them any farther."

In former times, they used to be a favourite object of the chase, and the celebrated Robert Bruce, king of Scotland, was nearly killed by one of these infuriated animals; but was preserved by the intrepidity of a gentleman of his court. This circumstance is the origin of the name of Turnbull, which was conferred by the grateful monarch on the man who preserved his life. At the present time, the mode of killing them is by shooting. If the keeper should only wound the animal, he must immediately fly to the shelter of a tree or fence, till by repeated shots he has killed him, else his own life would be in danger from the bull's attacks, which will only cease with his life.

"The mode of killing them," says Mr. Culley, "was, perhaps, the only remains of ancient hunting :-on notice being given that a wild bull would be killed on a certain day, the inhabitants of the neighbourhood came mounted, and armed with guns, &c., sometimes to the amount of a hundred horse, and four or five hundred foot, who stood upon walls, or got into trees, while the horsemen rode off the bull from the rest of the herd until he stood at bay, when a marksman dismounted and shot. At some of these huntings, twenty or thirty shots have been fired before he was subdued. On such occasions, the bleeding victim grew desperately furious, from the smarting of his wounds, and the shouts of savage joy that were echoing on every side. But from the number of accidents that happened, this dangerous mode has not been practised of late years; the park-keeper alone generally shooting them with a rifle-gun at one shot."

For a week or ten days after calving, the wild cows hide their calves in some sequestered retreat, and go to them and suckle them two or three times a day. If any person comes near one of the calves, it crouches close upon the ground, and endeavours to hide itself, which seems a proof of the natural wildness of these animals. Dr. Fuller, author of the History of Berwick, once found a calf which had been hidden by its dam. It was about two days old, lean, and very weak. On his stroking its head, it got up, pawed the ground two or three times like an old bull, bellowed very loud, went back a few steps, and bolted at his legs with all its force : it then began to paw again, bellowed, stepped back, and bolted at him as before. Being aware of its intentions, Dr. Fuller stepped aside, when missing its aim it fell, and from weakness was unable to rise, although it made several efforts. Its bellowing, however, had alarmed the whole herd, which came running to its rescue, and obliged the doctor to make his escape.

It is somewhat singular that when any of these wild cattle is wounded severely, or, from age and sickness, has grown weak and feeble, the rest of the herd set upon it and gore it to death.

Solomon says," "much increase is from the labour of the ox." The domestic ox is generally reckoned a stupid animal, but this general accusation is not well founded; and the horse itself can scarcely boast of a higher degree of intelligence and tractability. Professor Bell, in his history of British quadrupeds, refers to "the faithful Backely of the Caffre tribes, whose services in the field or in war, as the keeper of his master's herds, his protector from robbers, or the fighter of his battles, render him an invaluable possession to those semi-barbarous hordes." "We need not," he continues, 66 go so far from home for proofs of intelligence. The Devonshire oxen, which are almost exclusively employed in the labours

of husbandry, exhibit a high degree of docility, and other mental qualities, which admirably fit them for the performance of such services. There are many amusing anecdotes recorded of this animal, to which I beg to add the following, which was witnessed by a lady, a near relative of mine: A cow which was feeding tranquilly in a pasture, the gate of which was open to the road, was much annoyed by a mischievous boy, who amused himself by throwing stones at the peaceful animal; who, after bearing with his impertinence for some time, at length went up to him, hooked the end of her horn into his clothes, and lifting him from the ground, carried him out of the field, and laid him down in the road: she then returned calmly to her pasture, leaving him quit for a severe fright and a torn garment.

ON THE CLERICAL TONSURE.

SOME persons assert, with St. Isidore, that the Tonsure has been in use from the times of the apostles, in order to imitate the Nazarenes, who, after having accomplished their vows, cut their hair, and burnt it in sacrifice. Others say St. Peter instituted the Tonsure, in memory of the inhabitants of Antioch having cut the hair on the crown of his head, by way of derision. But M. Fleury assures us that in the first centuries there was no distinction between the clergy and the laity, as to hair dress, (this I much doubt,) or any thing external. It would have needlessly exposed them to persecution, which was always more cruel against the clergy than the laity. He asserts that the barbarians who wore short habits and long hair, having ruined the Roman empire, the clergy who were all of this empire, preserved the habit long and the hair short, like Romans, whence it happened that those of the barbarians who entered into orders after their conversion, cut their hair and took the long habit, which had become clerical. The first council which mentions the Tonsure is that of Toledo, in 633, followed by the Trullo, in 690. The Tonsure is of three kinds :-1st, That of St. Peter occupied the whole vertex of the head, and terminated by a circle or crown of hair beneath. 2d, That of St. Paul extended over all the head and was used by the Greeks and Eastern nations. 3rd, That of the Scotch and Irish, which extended from the forehead to the ears, leaving the posterior part of the head covered with hair. But that this custom is not primitive, the following anecdote of Origen clearly proves:-The pagans of Alexandria, having one day seized his person, shaved him as they did their idolatrous priests, placed him on the steps of the temple of Serapis, and commanded him to distribute branches of palm to all those who ascended to render to this idol their sacrilegious adorations. He was not confused, nor did he hesitate, but, with a firm voice, and a spirit full of courage, he took the branches, and proclaimed aloud :— Come, take these branches, not from the hand of your idol, but from that of Jesus Christ." Ephiphanius. Here then was a priest of Alexandria shaved, a strong presumption that he was not so before. It was not likely that Christian priests would shave themselves like the idolatrous priests of Isis, or of Cybele. We recommend this subject to the notice of the Papists.

W. P.

NATIONAL EDUCATION.

IT is the advice of the wise king of Israel to "train up a child in the way he should go; and when he is old he will not depart from it ;" which undoubtedly can mean only the good old way, the way of serious practical religion. It is the way which God has marked out for us in his holy word; the old paths; the way in which all the children of God have trodden in every succeeding age; the way, the only way in which we and ours can "find rest to our souls." It is in fact the way of piety towards God, and of faith in our Lord Jesus Christ; of obedience to parents, and of benevolence to all men ; of integrity and diligence in our callings, and of humanity and self-denial. Families are kingdoms in miniature, and little nurseries for the church as well as for the state. It is of the greatest importance, therefore, that children should early receive a proper bias, by early training in their respective duties to God and the queen. It is the duty, as it is the prerogative, of the national clergy, to oversee and direct the right application of the rules of instruction to the lambs of the flock. This is rendered imperative by the instructions which God himself gave to the established clergy of the Jewish church, and to the people committed to their care:-" and these words which I command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shall bind them for a sign upon thine head, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thine house, and on thy gates." That is, to teach constantly, in season and out of season, reproving, rebuking, exhorting, with all long-suffering and doctrine. But, lest this command should be considered obsolete, let us turn to the autho rity of the Redeemer, who, in his final commission given to the eleven, made "teaching" a prominent and especial mark of the Christian priesthood:-" Go ye therefore and teach all nations-teaching them to observe all things whatsoever I have commanded you;" and, in this capacity, he gave them his infallible promise to be with them, that is with their successors, to the end of the world. Christ likewise commanded Peter to feed both the lambs, or the youth, and the sheep of his flock, so that their authority is undoubted.

Taking it for granted therefore that the authority of the national clergy is acknowledged, we beg to cite the words of that most upright and laborious servant of the cross, the Rev. Hammond Roberson, who has been upwards of half a century engaged in training the lambs of Christ's flock in the fear of the Lord, which is the beginning of wisdom, in an obscure village in Yorkshire.

"The term education, says he, is in very frequent use. Everybody is talking about education; but the term is not always employed to convey the same ideas. Sometimes it seems to mean nothing more than that instruction which is commonly to be had at village schools; instruction in reading, writing, and arithmetic. At other times it is extended a litte more, to include a knowledge of grammar, history, chronology, geography, and the like. Others include in their definition, some acquaintance with manners and forms of behaviour, so as to be well received in intercourse with the

world. Others add the knowledge of certain moral and religious sentiments. Our present concern is more immediately with the education of those who shall be admitted to this intended school, and particularly their education in the principles of the established church. Education is here employed to include the formation of the mind, the regulation of the heart, and the establishment of the principles by habits of thinking, and a right course of conduct.

"The principles of the established church are the principles of the Bible. Take then a simple instance of what we mean by educating in the principles of the established church. The church, in harmony with the Bible, enjoins that the sabbath-day be kept holy. To educate upon this principle, is to instruct concerning the authority by which this command to keep holy the sabbath-day is given: the propriety and advantage of keeping holy the sabbath-day; and so to order and influence the conduct of the person under education that he be obliged to keep the sabbath-day holy. And this instruction and influence is to be continued so long, and in such a manner, that the authority, or right to lay down rules, may be well understood; the advantage of obedience there to be perceived and felt; and until the habit or custom of keeping the sabbath-day holy, shall become easy, familiar, and pleasant, or natural. Thus it is apparent that the progress of education in the principles of the national church, that is, of moral and religious education, must at best be slow, progressing by degrees, carried on in a fixed, regular manner, and with perseverance, and as much as possible conducted by persons of cultivated minds, and clear heads, and whose own character is that of true churchmen; formed to that knowledge of the principles of the church, and that consequent virtue and godliness, to which the youth are to be formed; it is also evident that there must be in the educator an aptitude to convey the information he may possess to the weak and ignorant mind.

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Take a more extended instance. The National Church, guided by the Bible, holds, as a principle, that all men are conceived and born in sin; calls upon us, as a race of beings so circumstanced, to hear and understand what we know, believe, and do, to escape the dread consequences of being fallen into such a situation; and, instead of plunging us into overwhelming speculations about matters to us unfathomably deep, in which we are presently confused, baffled, swallowed up, and lost, our national church directs us at once to the plain means pointed out by divine revelation, in the steady pursuance of which, we may be regenerate and born anew, and become 'members of Christ, children of God, and inheritors of the kingdom of heaven.' "Let the educator well understand what the church means by these phrases; he will then be able to educate his pupils in the principles on which these assertions are made by the church; able to conduct the minds of youth to a gradual understanding of these subjects, as they are digested and contained in our baptismal services, our catechism and other documents of the church; able to show their foundation in holy writ; to lead the hearer's mind to a practical conviction of their truth, and their ap plication to themselves; to regulate the heart and affections (as far as human means can do this) according to such knowledge, and to establish a course of life, therewith corresponding. He will thus give that instruction and supply that influence (education) which is fully implied in the command, bring them up in the nurture and admonition of the Lord.' 'Train them up in the way they should go.'"

Much more depends on parental teaching before the child is sent to school, for the formation of habits of obedience and discipline, than many imagine. During the earliest years, and while under the parental roof, great attention should be paid to the laying in a good stock of health, which will greatly conduce to the future capacity of children for acquiring and retaining their education in the school-room. Along with the advantages of air and exercise, habits of unreserved obedience ought to be implanted in their tender and affectionate minds, which will grow with their growth and strengthen with their strength. These habits, carried along with them into the school-room, will render the teacher's task much more easy, and their own condition less irksome and disagreeable, than if they had been entirely left to the freedom of their own wills. The sudden check which is given to their self-will on their first entering school would otherwise give them a distaste at instruction, and an impression that the

VOL. II.

Y

school was a place of punishment, instead of a privilege, which would render the influence of the master less effective, and their own acquirements more superficial. Besides, early and long continued habits of obedience to parents and teachers will make them better husbands and wives, and fathers and mothers, and better members of society in general, when they grow up. Habits of early piety, that religious training recommended by Solomon and enforced by Moses and the prophets, will produce tractable and industrious citizens, and leave our gaols and penetentiaries tenantless. Teachers of the present day have much to do; having to counteract the evil examples of vicious parents, and the neglect which in former generations they have suffered, and it will not be till another generation has succeeded to the present, that the good effects of a religious education will be extensively felt. Religion is the only solid basis of popular education. The early and constant attention to teaching children the duty of obedience and submission to all their governors, teachers, spiritual pastors, and masters, and to order themselves lowly and reverently to all their betters, will prevent much suffering both in the course of their education, and of their whole lives.

A well conducted school is the nursery to rear characters for sustaining their parts well in the world, when their time for action arrives. And this nursery, to be permanently beneficial, can only be so in connection with the national church, which is the great school in which we are taught our duties from our cradles to our graves, to God, the sovereign, and our neighbour. An attempt has been made in University College London, to repudiate religion, which has been a miserable failure. The public are periodically astounded with the sound of dissension within its walls, and the riots of its students in their class rooms. The students have frequently cashiered their professors, and turbulently refused to listen to their instructions. Can youths bred in such insubordination ever become good subjects, good neighbours, or generally good members of society? Impossible; religion has been discarded, consequently that curb on pride, vain-glory and hypocrisy, has been removed, which will alone induce them to live peaceable and godly lives. It is more than probable that youths will leave University College without a single religious impression, without a sacred feeling of its importance, nay, perhaps with a dislike and contempt for it, and, also, for God's holy word and commandments.

Even in France, where religion is at the very lowest ebb, and where it is too often a mere vain-glorious exhibition of stage effect, the importance of religion is justly appreciated. In the report of the state of public instruction in Prussia, addressed to the minister of public instruction Monsieur Cousin says:-but if we wish to have the clergy allied with us in the work of popular instruction, that instruction must not be stripped of morality and religion; for then indeed it would become the duty of the clergy to oppose it, and they would have the sympathy of all virtuous men, of all good fathers of families, and even of the mass of the people on their side. Thank God, Sir, you are too enlightened a statesman to think that true popular instruction can exist without moral education, popular morality without religion, or popular religion without a church. Chistianity ought to be the basis of the instruction of the people. We must not flinch from the open profession of this maxim; it is no less politic than it is honest. Popular education ought therefore to be religious, that is to say Christian,-for I repeat it, there is no such