lectual culture, or moral civilization; while the physical education of the Genevese is manifestly the result of a wise intelligence.

I think it is of much practical importance, however, that the ideas which, in common conversation, we attach to the word education, should not be confined to one or two faculties, or to one element of our constitution, but had better include the healthy development of the whole man. I think you will be struck with the following passage from the examination of the English Magistrate of Dixcove Fort, on the Gold Coast of Western Africa, before a Committee of the House of Commons:

Q. Are natives of education in great request there?
A. Yes, if they have a good character.

Q. Does their own influence with their own people increase or diminish as they become more like Europeans? A. It increases, if of good character.

From this I learn that the natural perception of right and wrong is able to detect the imperfection of civilization, unless that civilization in ludes the equal education of the nobler with the more earthly attributes of man. France, to whom we owe many elegant arts and useful discoveries, has too often poured forth a population, physically strong, brilliant in intellect, but morally depraved. You will see, from what I have said above, that I am an advocate for the extension of physical education. That, indeed, I consider as a Christian duty to be enforced at home, to be explained without, to be extended everywhere. The mortality from one disease alone, (typhus fever), resulting from indolence, ignorance, and bad habits, more than doubles the destruction of life occasioned by war. As I deprecate human bloodshed, so would I resist these more serious evils of society. It has been lately calculated that nearly 27,000 pauper cases of premature widowhood, and more than 100,000 cases of orphanage, existing at present in England and Wales, may be ascribed to removable causes. Mere money will not prevent the recurrence of these evils; for in Manchester, where the average duration of human life is only 17 years, the wages of the working classes, and the proportions and varieties of meat consumed by them, far exceed the wages and food of the poor of Rutlandshire, whose mean chances of life rise to 38. The same comparison holds good between Nor is the the town of Leeds and the county of Wilts. mortality caused by factory labour, because, as we have seen, in Manchester more than one-half of the chil

dren die at five years of age, before they are old enough to enter a manufactory. Neither is it the necessary effect of living in a town, because in certain parts of London the mortality is as low as 1 in 57; whereas, in ill-drained, badly-ventilated, and otherwise neglected districts, it rises to 1 in 28. Physical neglect, then, is the main cause. Am I not justified in the hope that a simple statement of such undoubted evils will excite a generous sympathy in society, and that the proverbial common sense and business-like habits of our nation will not suffer this sympathy to evaporate into sentiment?

soul is linked with matter there will be bodily pangs to be assuaged, and diseases, else fatal, to be combated. By these means he may visit the fatherless and the widow with the charities of life, and prevent many others from becoming so. And who, with such moral force as the benefactor, can raise the affectionate gratitude of the distressed from earth's manifold cares to the First Cause of the spiritual and material universe?

The crude idea, however, which follows first impressions of sympathy with the poor, as they occur in the breast of the member of a wealthy society, is, that wealth may be made the same means of comfort to others which it is to themselves; but this inference is unsound, as the different conditions imply dissimilar effects. Experience, not always pleasurable, may have taught the giver the knowledge of its use, while the receiver would be almost necessarily unable to calculate beyond immediate wants; not but what we should freely give; still there are higher trusts than money :-time, opportunities, knowledge, enthusiasm, and, above these, a good, honest, practical example.

But, because outward evils press upon our attention, and we recognise their importance, is that a proof that we are dead to the vital interests of eternity? We all surely confess religion to be the education, and the hand and head but able instruments for the purposes of "our better will." Is it for the sake of matter, with or without the connexion of the phenomena of life, or for the mere faculty of mind, apart from the power of its philanthropic functions, that I am desirous of multiplying the ideas that we can hang on the word education? young person, full of exalted enthusiasm, and, like another Howard, sought means for effectually giving to every home the most enduring benefits, he must necessarily, of course, carry the spirit of the New Testament in his heart, and its words upon his lips; but I would advise him not to forget to arm himself with the instruments of natural science, inasmuch as so long as

If a

I am, however, writing this, my dear reader, more to my own conscience than for yours. Excuse so long a letter, and believe me yours affectionately,

མ.

lines of communication between us, you may hear from P.S. If books, facts, principles, or things, can become me again.

In our last lesson Black played as his best second move Q. P. two squares: some players, however, prefer to bring out the K. Kt.; a move which, for the reasons

already stated, seems to be inferior. It will be instructive to illustrate this mode of play in the present lesson, in order to show the young student how to take advantage of a move, which the most eminent authorities now condemn. A move, theoretically bad, may not be so in practice, unless the adversary take advantage of it: therefore, when a certain move is designated as being bad, it must be understood that, between good players, such a move is calculated to entail a positive loss, or to place the player in an inferior situation.

3. Q. P. two squares.

The propriety of castling, in the present crowded position, may be fairly questioned; Q. B. P. one square, or Q. Kt. to Q. B. third square, would probably have been better. Black has seven pawns unmoved, and the very operation of castling prevents his K. B. P. from being moved; while the two pieces already in the field are in a precarious situation. Your game on the contrary is open and free from danger, in consequence of the facility which an open game nearly always gives, viz., that of forming new combinations, varying your plan of attack or of defence almost at will; whereas, in a crowded game, the player has but little choice, and is soon at the mercy of his antagonist. In the following moves Black makes the best of his two pieces, and keeps up a smart attack, which, however, being defended with ordinary care, does not endanger your game. There is seldom much to be done with two pieces against five. You will observe that your K., Q., K. R., and K. and Q. Bs. are engaged with his Q. and K. Kt.

It is much better for your K. to keep under the shelter of the two Rooks, than attempt to escape to the Queen's side, which would only prolong the struggle uselessly. Should Black check again, you must move K. to K. Kt. and he has no further check upon you. Black declines this useless check: the skirmish is at an end, and he attempts to open a path for his pieces. We need scarcely remind the young student that, although Black comes out of the struggle without any apparent loss-nay has actually taken three pawns-that his game is lost. By neglecting, for a useless skirmish, to play out his pawns and pieces, he has given very large odds to his adversary, and must lose the game in a very few

WHITE.

PROBLEM IX. White to move first, and to checkmate in three moves.

BLACK.

WHITE

LORD ASTLEY, before he charged, at the battle of Edgehill, made this short prayer: "O Lord, Thou knowest how busy I must be this day, if I forget Thee, do not Thou forget me!" "There were certainly," says Hume, "much longer prayers said in the parliamentary army, but I doubt if there was so good an one."

How cunningly doth the prince of darkness take on him the form of an angel of light! How often have seeming saints proved devils! even in those things (lightly) most faulty, which they make a show of being most free from: some more proud of being thought plain, than a flaunting gallant in his new fashion. Others refusing a deserved commendation, only with a desire to be commended for refusing it: the one hating pride with a more proud hatred, the other shunning praise with a greater vain glory. It is bad to have vices, worse to dissemble them. Plato possessed his rich bed with less pride than Diogenes trampled on it.

JOHN W PARKER, PUBLISHER, WEST STRAND LONDON.

I.

A PECULIAR and touching interest attaches itself to the history of those fine old scholastic establishments, which, from the nature of their constitution, participate but little in the changes which mark the progress of an energetic and highly civilized people." When once firmly established, they remain as it were living witnesses of the past, useful memorials of the wisdom and benevolence of our forefathers, of the scholastic career of many a distinguished teacher and pupil, and forming striking contrasts by the association of old and new. The old halls are hung about with effigies of the past, and peopled with the youth of the present generation :-men grown grey in the service of the institution, look back upon the past with satisfaction; and young hearts beat high with anticipations of the future. Such contrasts as these give character to the place, and invest its history with a peculiar charm.

The Charter-House is one of the most splendid as well as celebrated foundations in the metropolis. The site which it at present occupies was formerly part of the estates of the Hospital of St. John of Jerusalem, and consisted of more than ten acres of land. Sir Walter de Manny of Hainault, one of the first knights of the Garter, and who had served in King Edward the Third's war against France, purchased it in the year 1349 of the Knights of St. John, for the pious purpose of interring the dead after the dreadful plague which had visited the metropolis in that year. Sir Walter named the place VOL. XXII.

"New Church Ham," and built a chapel in the centre of the area now called Charter-House Square; but it was removed before the year 1561, when Lord North conveyed it to Thomas Cotton, schoolmaster, "for the good desyre and affection that he beareth towards the vertuous educacion, and bringing up of yowthe in Learning." This grant was however only during pleasure, and rent-free.

Ralph Stratford, bishop of London, also purchased three acres contiguous to this place, which he likewise converted into a burial ground, and enclosing it with a brick wall, erected a chapel and gave it the name of "Pardon Church-yard." "And served," says Stow, "for burying such as desperately ended their lives, or were executed for felonies; who were fetched thither, usually in a close cart, bayled over, and covered with black, having a plain white cross thwarting, and at the fore-end a St. John's cross without, and within a bell ringing by shaking of the cart, whereby the same might be heard when it passed; and this was called the Friary Cart, which belonged to St. John's and had the privilege of sanctuary."

The site of this ground was immediately opposite to the present kitchen-garden of the Charter House, and behind the houses in Wilderness Row.

About the year 1360, Sir Walter conceived the design of founding a college upon this site, for a dean and twelve secular priests. But he was diverted from his plan by Michael de Northburgh, then bishop of London, who purchased the whole cemetery of him, and founded

676

Of this ancient foundation, there remain at present few traces in an ancient tower is a room which is now used to preserve the archives of the Hospital; the ceiling of this room is beautifully ribbed, and the centre stone represents a large rose, inclosing the letters I. H.S. or Jesus Hominum Salvator. This room is carefully preserved, and access cannot be obtained to it without the presence of the master, the registrar, and the receiver, with their respective keys.

On the suppression of this monastery in the year 1538, its revenues were valued at 6427. Os. 44d.

After having changed owners many times, the Chartreux was purchased in 1565 by Thomas Howard, duke of Norfolk, for 2500l. He greatly improved this place; and inade it his usual residence :-some of the buildings erected by him form part of the present establishment. At length it became his prison, for having been committed to the Tower in 1569, he was permitted to return in custody to his own house, the plague at that time raging within the Tower liberties; but soon relapsing into his romantic design of the marriage with the unhappy Mary Queen of Scots, he was again seized, and conveyed to his former place of confinement, when he lost his head upon the scaffold. His estates too were confiscated, but Queen Elizabeth generously restored them to the family, the members of which were afterwards gratefully remembered by James the First, for the sufferings which they had endured for his mother Queen Mary; and on entering his new capital, on the 7th May, 1604, his Majesty made his first visit to Lord Thomas Howard, at the Chartreux, and was splendidly entertained during four days. His lordship was here created Earl of Suffolk.

In May, 1611, the earl sold this estate to Thomas Sutton, Esq., citizen and girdler, for 13,000l. The premises are described as "Howard House, commonly called the Charter-House, consisting of divers courts, a wilderness, orchards, walks, and gardens, with Pardon Church-yard, and two adjoining messuages, called Willbeck, with all the buildings, ways, &c."

Stow in his Survey says, that the late dissolved CharterHouse by West Smithfield, as sold by the Earl of Suffolk, " was sufficiently known to be a very large and goodly mansion, beautified with spacious gardens, walks, orchards, and other pleasures, enriched with divers dependencies of lands and tenements thereunto belonging, and very aptly seated for wholesome air, and many other commodities."

With the name of Sutton, the history of the preseut foundation properly commences. The original intention of the munificent and benevolent founder was to erect a hospital upon his estate at Hallingbury Bouchers, in Essex, and an Act of Parliament for that purpose had actually been obtained; but on the completion of this new purchase, he applied to King James the First for

This name (afterwards corrupted into "Charter") was derived from the place where Bruno, the first Carthusian monk, retired from the world, and about the year 1080 founded this order in France. It was situated ,on a steep rock, in a desert about five leagues from Grenoble; and has given rise to many similar, though inferior foundations in different countries, preserving at the same time its own pre-eminence, by the name of "The Grand Chartreux;" a short account of which is given in the Saturday Magazine, Vol. XVI., p. 201

of a Charter of Incorporation to found the hospital at Howard House in its stead, he undertaking to endow it with fifteen manors, and other lands and revenues, then of the annual value of 44937. 19s. 104d. Accordingly letters patent were granted by James the First, and these were afterwards confirmed by Act of Parliament, in the fourth year of the reign of Charles the First, and a further exemplification was obtained in the eighth year of George the First. These letters vest the establishment and the property belonging to it, in certain governors; they provide for their election and conduct; confer upon them full power over the master, teachers, or other officers of the hospital, and empower them to increase the number of old gentlemen and children, according to the increase of the revenues. They also charge the governors to bestow their several ecclesiastical preferments belonging to the establishment, upon those scholars only who have been brought up on this foundation, and not to give more than one benefice to any one incumbent.

It appears to have been the intention of Mr. Sutton to have presided as master of the hospital; but his health giving way, he nominated the Rev. John Hutton, M. A., vicar of Littlebury, first master on the 30th October, 1611. On the 1st November following, he executed a deed of gift of the estates mentioned in the letters patent, to the governors in trust for the hospital, and on the next day he made his will. He died at Hackney in the following December, at the age of 79. We propose in a separate article, to present a few of the interesting details of the life of this good man.

While it is admitted by the mass of mankind that wealth cannot be disposed of more nobly and happily, than by providing for the spiritual and temporal interests of our fellow-creatures, yet the immediate relatives of a founder, not feeling or appreciating his benevolent motives, are apt to regard with a jealous eye the disposal of property, on which they conceive they have a sort of hereditary claim. Simon Baxter, the nephew and next heir of Mr. Sutton, felt himself thus aggrieved, and instituted a proceeding at common law, to regain possession of the property thus vested to charitable uses. This action was against the executors of the will, to try their right to the lands; but in July, 1612, they filed a bill in Chancery, which was brought to a hearing in the following February, when the action at law was directed to be tried, and a special verdict to be procured. This was accordingly done, and Sir Edward Coke, then chief justice of the Common Pleas, certified that the founder's incorporation was sufficient, good, and effectual in law.

The governors held their first meeting on the 30th June, 1613, when they proceeded to assign apartments within the Charter-House for the different officers, and to make various orders. But the statutes for the good government of the hospital were not finally settled until the year 1627; when at an assembly holden on the 21st of June, certain orders were made and signed by the king, Charles the First. These statutes have at different times been altered and modified in some particulars, but they are still laid upon the table at every assembly of the governors, and are strictly observed in all cases wherein no special order to the contrary has been made.

The orders, as far as they relate to the school, are as follow:

The scholars of the foundation shall not exceed the number of forty; nor shall any be admitted but such as the schoolmaster shall find and approve to be well entered in learning, answerable to his age at the time of his admit

tance.

The schoolmaster shall be of twenty-seven years of age at the least, a Master of Arts, of good reputation, both for his life and learning in the Latin and Greek tongues. The usher shall likewise be well qualified for his place, having

taken degree of Bachelor of Arts two years at least before his election, aged twenty-four years. And if there be such in either University (no discontinuers), and that have been formerly members of this hospital, they shall, cæteris paribus, be chosen before any others.

The schoolmaster shall have charge to admit no poor scholar without one new suit of apparel besides that he wears, two new shirts, three new pairs of stockings, three new pairs of shoes, and books for the form he is to be in, or money to buy them; and, if he fail therein, the charge of repairing the wants, shall be discounted out of his own wages.

He shall have certificate, by good proof, from the place whence they came, of the just age of every boy to be admitted, and he shall admit none under the age of ten years and above fourteen, as he will answer the contrary.

He shall keep a book of all such admissions, as also of all scholars sent to the university, or trade, with a particular and punctual setting down the day and year of their coming in and going out.

They shall keep the accustomed hours of six in summer, and seven in winter, for their coming to school; and eight and three in the forenoon and afternoon for their collations; and of six in summer and winter, if the time of meals will permit, for their leaving off; not failing both morning and evening to begin and end their studies with the Latin prayers and collects now used.

He shall read none but approved authors, Greek and Latin, as are read in the best esteemed Free Schools, and to see those of the upper form furnished with Greek Testaments for their use in the chapel.

Besides the scholars' weekly exercise, they of the highest form shall every Sunday set up in the great hall four Greek and four Latin verses a-piece, upon any part of the second lesson appointed for that day, for the master of the hospital or any stranger to view and examine: -as also two shall be weekly appointed for reading the chapters, and saying grace at every meal in both the halls.

It shall be his care and the usher's charge to teach the scholars to cypher, and cast an accompt, especially those that are less capable of learning, and fittest to be put to trades.

He and the usher shall be diligent in the daily attendance on their charge, and shall not journey into the country without the master's leave. Nor shall they take into their tuition above sixty other scholars unless they entertain another under usher out of their own means, and to be

dieted and lodged out of the hospital. Nor shall they receive for teaching those of the foundation any fee or wages

from their friends.

They shall be careful and discreet to observe the nature and ingeny of their scholars, and accordingly instruct and correct them. In correction they shall be moderate; in instruction, diligent: correcting according to the quality of the fault in matter of manners, and according to the capacity of the fault in matter of learning.

All other duties of their place they shall faithfully perform; namely, to see that the scholars be of modest and mannerly behaviour, well and decently clothed, orderly and seasonably dieted, cleanly and wholesomely lodged:-and that the matron, butler, tailor, and groom, perform their duties to these purposes, otherwise their tutors to be censured by us the governors, and their servants to be punished by the master of the hospital.

We do not pray to inform God of our wants, but to express our sense of the wants which He already knows. As He has not so much made his promises to our necessities, as to our requests, it is resonable that our requests should be made, before we can hope that our necessities will be relieved. God does not promise to those who want that they shall "have," but to those who "ask;" nor to those who need, that they shall "find," but to those who 'seek."-HANNAH MORE.

LET those who inquire into religion recollect, that what is above reason is not, therefore, unreasonable; that where difficulties are found, the word of God is the only sufficient arbiter; and that the best means of understanding any single passage of scripture, is to acquire an accurate and long acquaintance with the whole of the sacred volume. HEBER.

DRINKING HEALTHS.

I.

IN no one particular has this country more cause to congratulate itself than in the changes which have taken place among its inhabitants during the present century, in respect to drinking customs. Many of our readers must recollect the period when, among the richer classes, the affording an unlimited facility for, nay a warm encouragement to intoxication at table, was regarded as a sign t often esteemed in proportion to the number of bottles of the hospitality of the entertainer, and guests were they could empty. Happily this state of things is now becoming mere matter of history: the time for remaining at table has been much abridged; and no one, but some warm admirer of the "good old times," or some young bon-vivant, upon whom reflection and example day to boast of his exploits at table; at least, not in decent have not yet produced their due effect, ventures now-asociety. Nor need these observations be confined to these classes; an organized change in this respect has ' spread far and wide among what have been termed the lower orders of society, which is destined to work out a great moral revolution in their habits and modes of thought: all the effects of this cannot be at this time anticipated or predicted; but one of the number will assuredly be the increase of happiness and health in proportion to the abandonment of practices of a sensual and debasing character in favour of those of an intellectual, moral, and elevated nature.

Even the custom of drinking healths seems to be upon the decline, and we have thought that a few historical particulars respecting it will not prove uninteresting to the reader. There can be no doubt that the meeting together of families and friends, at the time of a repast, is a most agreeable and important custom. It has received the sanction and approval of almost all nations, whether savage or civilized. When uncontaminated by excesses it becomes, as has been well observed," one of the most precious ties of society, causing the temporary disappearance of invidious distinctions and prejudices.' many of the Egyptians of making solitary repasts, and praises the Aristotle regards as contrary to all sociability the custom laws of Minos and Lycurgus, which ordered the citizens to eat in common. Many of the customs and ceremonies observed by the Greeks and Romans in drinking at table much resembled those in use in our own times. The poems of Homer prove that from the earliest periods of Grecian history it was customary for the guests to rise and salute each other during the repast. Subsequent writers show us, that the guests were in the habit of circulating a cup in common, and to drink to the health of each other in succession. In the course of time a methodical system of doing this became established. A king or director of the festival, equivalent to the modern chairman, was elected by lot amidst those assembled, that post not being conferred as a matter of course upon the person who gave the entertainment. A cup of wine was at once presented to him which he pressed lightly to his lips, and it was then passed on from person to person. This preliminary was considered as a symbol of that friendship which should prevail upon these occasions. He took care that during the repast the healths of all the individuals present should be drank, for it was considered as a calamity for any one to quit the entertainment without having been pledged. Towards the end of the repast the healths of celebrated persons were drank in a more solemn manner, and the entertainment terminated by libations to the gods and heroes. Music and singing were listened to at intervals.

The Romans at first contented themselves with wishing each other's mutual good health while they drank; bat after their Asiatic conquests had introduced luxuries and abundance into their capital, much more ceremony and importance were attached to the custom. Healths were