common. In that little Goshen there will be light, when the grown world flounders about in the darkness of sense and materiality. While childhood, and while dreams, reducing childhood, shall be left, imagination shall not have spread her holy wings totally to fly the earth.

P. S. I have done injustice to the soft shade of Samuel Salt. See what it is to trust to imperfect memory, and the erring notices of childhood! Yet I protest I always thought that he had been a bachelor! This gentleman, R. N. informs me, married young, and losing his lady in childbed, within the first year of their union, fell into a deep melancholy, from the effects of which, probably, he never thoroughly recovered. In what a new light does this place his rejection (oh call it by a gentler name!) of mild Susan P, unravelling into beauty certain peculiarities of this very shy and retiring character! Henceforth let no one receive the narratives of Elia for true records! They are, in truth, but shadows of factverisimilitudes, not verities-or sitting but upon the remote edges and outskirts of history. He is no such honest chronicler as R. N., and would have done better perhaps to have consulted that gentleman, before he sent these incondite reminiscences to press. But the worthy sub-treasurer-who respects his old and his new masters-would but have been puzzled at the indecorous liberties of Elia. The good man wots not, peradventure, of the license which magazines have arrived at in this plain-speaking age, or hardly dreams of their existence beyond the Gentleman's-his farthest monthly excursions in this nature having been long confined to the holy ground of honest Urban's obituary. May it be long before his own name shall help to swell those columns of unenvied flattery! Meantime, oh ye new benchers of the Inner Temple, cherish him kindly, for he is himself the kindliest of human creatures. Should infirmities overtake himhe is yet in green and vigorous senility-make allowances for them, remembering that "ye yourselves are old." So may the winged horse, your ancient badge and cognizance, still flourish! so may future Hookers and Seldens illustrate your church and chambers! so may the sparrows, in default of more melodious choristers, unpoisoned hop about your walks! so may the fresh-coloured and cleanly nursery maid, who, by leave, airs her playful charge in your stately gardens, drop her prettiest blushing courtesy as ye pass, reductive of juvenescent emotion! so may the younkers of this generation eye you, pacing your stately terrace, with the same superstitious veneration with which the child Elia gazed on the old worthies that solemnized the parade before you!

GRACE BEFORE MEAT.

THE custom of saying grace at meals had, probably, its origin in the early times of the world, and the hunter state of man, when dinners were precarious things, and a full meal was something more than a common blessing; when a bellyful was a windfall, and looked like a special providence. In the shouts and triumphal songs with which, after a season of sharp abstinence, a lucky booty of deer's or goat's flesh would naturally be ushered home, existed, perhaps, the germe of the modern grace. It is not otherwise easy to be understood why the blessing of food-the act of eating-should have had a particular expression of thanksgiving annexed to it, distinct from that implied and silent gratitude with which we are expected to enter upon the enjoyment of the many other various gifts and good things of existence.

I own that I am disposed to say grace upon twenty other occasions in the course of the day besides my dinner. I want a form for setting out upon a pleasant walk, for a moonlight ramble, for a friendly meeting, or a solved problem Why have we none for books, those spiritual repasts—a grace before Milton-a grace before Shakspeare-a devotional exercise proper to be said before reading the Fairy Queen ?—but the received ritual having prescribed these forms to the solitary ceremony of manducation, I shall confine my observations to the experience which I have had of the grace, properly so called; commending my new scheme for extension to a niche in the grand philosophical, poetical, and perchance in part heretical liturgy, now compiling by my friend Homo Humanus, for the use of a certain snug congregation of Utopian Rabelæsian Christians, no matter where assembled.

The form, then, of the benediction before eating has its beauty at a poor man's table, or at the simple the unprovocative repasts of children. It is here that the grace becomes exceedingly graceful. The indigent man, who hardly knows whether he shall have a meal the next day or not, sits down to his fare with a present sense of the blessing, which can be but feebly acted by the rich, into whose minds the conception of wanting a dinner could never, but by some extreme theory, have entered. The proper end of food, the animal sustenance, is barely contemplated by them. The poor man's

bread is his daily bread, literally his bread for the day. Their courses are perennial.

Again, the plainest diet seems the fittest to be preceded by the grace. That which is least stimulative to appetite, leaves the mind most free for foreign considerations. A man may feel thankful, heartily thankful, over a dish of plain mutton with turnips, and have leisure to reflect upon the ordinance and institution of eating; when he shall confess a perturbation of mind, inconsistent with the purposes of the grace, at the presence of venison or turtle. When I have sat (a rarus hospes) at rich men's tables, with the savoury soup and messes steaming up the nostrils, and moistening the lips of the guests with desire and a distracted choice, I have felt the introduction of that ceremony to be unseasonable. With the ravenous orgasm upon you, it seems impertinent to interpose a religous sentiment. It is a confusion of purpose to mutter out praises from a mouth that waters. The heats of epicurism put out the gentle flame of devotion. The incense which rises round is pagan, and the belly god intercepts it for his The very excess of the provision beyond the needs takes away all sense of proportion between the end and The Giver is veiled by his gifts. You are startled at the injustice of returning thanks-for what? for having too much, while so many starve. It is to praise the gods amiss.

own.

means.

I have observed this awkwardness felt, scarce consciously perhaps, by the good man who says the grace. I have seen it in clergymen and others—a sort of shame-a sense of the copresence of circumstances which unhallow the blessing. After a devotional tone put on for a few seconds, how rapidly the speaker will fall into his common voice, helping himself or his neighbour, as if to get rid of some uneasy sensation of hypocrisy. Not that the good man was a hypocrite, or was not most conscientious in the discharge of the duty; but he felt in his inmost mind the incompatibility of the scene and the viands before him with the exercise of a calm and rational gratitude.

I hear somebody exclaim, Would you have Christians sit down at table, like hogs to their troughs, without remembering the Giver? no-I would have them sit down as Christians, remembering the Giver, and less like hogs. Or if their appetites must run riot, and they must pamper themselves with delicacies for which east and west are ransacked, I would have them postpone their benediction to a fitter season, when appetite is laid; when the still small voice can be heard, and the reason of the grace returns-with temperate diet and restricted dishes. Gluttony and surfeiting are no proper occa

sions for thanksgiving. When Jeshurun waxed fat, we read that he kicked. Virgil knew the harpy nature better, when he put into the mouth of Celano anything but a blessing. We may be gratefully sensible of the deliciousness of some kinds of food beyond others, though that is a meaner and inferior gratitude but the proper object of the grace is sustenance, not relishes; daily bread, not delicacies; the means of life, and not the means of pampering the carcass. With what frame of composure, I wonder, can a city chaplain pronounce his benediction at some great hall feast, when he knows that his last concluding pious word-and that, in all probability, the sacred name which he preaches-is but the signal for so many impatient harpies to commence their foul orgies, with as little sense of true thankfulness (which is temperance) as those Virgilian fowl! It is well if the good man himself does not feel his devotions a little clouded, those foggy sensuous steams mingling with and polluting the pure altar sacrifice.

The severest satire upon full tables and surfeits is the oanquet which Satan, in the Paradise Regained, provides for a temptation in the wilderness :—

"A table richly spread in regal mode,

With dishes piled, and meats of noblest sort
And savour; beasts of chace, or fowl of game,
In pastry built, or from the spit, or boiled,
Gris-amber steamed; all fish from sea or shore,
Freshet or purling brook, for which was drained
Pontus, and Lucrine bay, and Afric coast."

The tempter, I warrant you, thought these cates would go own without the recommendatory preface of a benediction. hey are like to be short graces where the devil plays the host. I am afraid the poet wants his usual decorum in this place. Was he thinking of the old Roman luxury, or of gaudy day at Cambridge? This was a temptation fitter for Heliogabalus. The whole banquet is too civic and culinary, and the accompaniments altogether a profanation of that deep, abstracted, holy scene. The mighty artillery of sauces, which the cook fiend conjures up, is out of proportion to the simple wants and plain hunger of the guest. He that disturbed him in his dreams, from his dreams might have been taught better. To the temperate fantasies of the famished Son of God, what sort of feasts presented themselves? He dreamed indeed,

"As appetite is wont to dream,

Of meats and drinks, nature's refreshment sweet."

But what meats?

"Him thought, he by the brook of Cherith stood,

And saw the ravens with their horny beaks

Food to Elijah bringing, even and morn;

Though ravenous, taught to abstain from what they brought.
He saw the prophet also how he fled
Into the desert, and how there he slept

Under a juniper; then how awaked

He found his supper on the coals prepared,
And by the angel was bid rise and eat,
And ate the second time after repose.

The strength whereof sufficed him forty days:
Sometimes, that with Elijah he partook,
Or as a guest with Daniel at his pulse."

Nothing in Milton is finelier fancied than these temperate dreams of the divine hungerer. To which of these two visionary banquets, think you, would the introduction of what is called the grace have been most fitting and pertinent?

Theoretically I am no enemy to graces; but practically I own that (before meat especially) they seem to involve something awkward and unseasonable. Our appetites, of one or another kind, are excellent spurs to our reason, which might otherwise but feebly set about the great ends of preserving and continuing the species. They are fit blessings to be contemplated at a distance with a becoming gratitude; but the moment of appetite (the judicious reader will apprehend me) is, perhaps, the least fit season for that exercise. The Quakers, who go about their business, of every description, with more calmness than we, have more title to the use of these benedictory prefaces. I have always admired their silent grace, and the more because I have observed their applications to the meat and drink following to be less passionate and sensual than ours. They are neither gluttons nor winebibbers as a people. They eat, as a horse bolts his chopped hay, with indifference, calmness, and cleanly circumstances. They neither grease nor slop themselves. When I see a citizen in his bib and tucker, I cannot imagine it a surplice.

I am no Quaker at my food. I confess I am not indifferent to the kinds of it. Those unctuous morsels of deer's flesh were not made to be received with dispassionate services. I hate a man who swallows it, affecting not to know what he is eating. I suspect his taste in higher matters. I shrink instinctively from one who professes to like minced veal. There is a physiognomical character in the tastes for food. C holds that a man cannot have a pure mind who refuses apple dumplings. I am not certain but he is right. With the decay of my first innocence, I confess a less and less relish daily for those innocuous cates The whole vegetable tribe