The following lines which Cicero quotes and his own remarks, in his first Book of Tufculan Questions, are so similar and beautifully picturesque, that I must insert them. Non intermittit fuo tempore, "Tum multitudinem pecudum partim ad vescendum partim ad cultus agrorum, partim ad vehendum, partim ad corpora vestienda hominemque ipfum quasi contemplatorem cæli ac deorum, ipforumque cultorem, atque hominis utilitati agros omnes & maria parentia, &c. Nor intermits each season of the year, "Then when we behold the multitude and diversity of cattle, some designed to cultivate the land, fome to carry burdens, and others to fupply cloathing; and when we behold man man himself, formed as it were to contemplate the Heaven, and adore the Gods, and both land and water subservient to his use; I say, when we behold these, and innumerable other things, how is it possible not to acknowledge some divine Maker!" And thus we must acknowledge 12. The earth brought forth grass, and the herb yielding feed after his kind, and the tree yielding fruit, whose seed is in itfelf; and God faw that it was good." The words of Arrianus on Epictetus are an excellent counterpart to these words. 13. " And the evening and the morning were the third day." 14. " And God faid let there be lights in the firmament of Heaven, to divide the day from the night, and let them be for signs and for seasons, and for days and for years." The alternate change from light to darkness, which is obvious to the most illiterate, would never have been sufficient for an accurate determination of time; for this purpose a reference must be made, not merely to the fun and moon, but alfo to the fixt stars, without which all observations would be be fruitless: and it is but in these latter ages that mankind became fully sensible of the force and propriety of the words of Mofes ; yet we can, among the Gentile philosophers, find shrewd guesses, especially in the works of Plato; -χρονος δεν μετ ουρανου γεγονεν, ινα αμα γενηθεντες, αμα και λυθωσιν. Ηλιος και Σεληνη και πέντε αλλα αέρα, επικλην έχοντα πλανητες, εις διορισμον και φυλακην αρίθμων κρονε γεγόνε."Time therefore originated with heaven, and as they both came into existence together, they may also be destroyed together. The fun and the moon, and the five other stars which are called planets, were made for an accurate distinction, and commemoration of time." I shall close this with the words of Clau dian: Ille pater rerum qui tempora dividit aftris. 15. " And let them be for lights in the firmament of heaven, to give light upon the carth, and it was so." 16. " And God made two great lights, the greater light to rule the day, and the leffer light to rule the night - he made the stars alfo." Pliny, in the fixth chapter of his second book of Natural History, has expreffed himfelf felf in words highly picturesque, and extremely applicable to the illustration of these texts :-" Coram medius fol fertur, amplifsime magnitudine ac potestate, nec temporum modo terrarumque, sed siderum etiam ipsorum, cælique Rector." The central fün immense in magnitude and power, proceeds the ruler of the seasons, of the earth, and planatary system: thus, 17. "God fet them in the firmament of the heaven, to give light upon the earth." 18. " And to rule over the day and over the night, and to divide the light from the darkness; and God faw that it was good." 19. " And the evening and the morning were the fourth day." 20. " And God said, let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." 21. " And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind, and God faw that it was good." 22. "And 1 22. " And God blessed them, saying, be fruitful and multiply, and fill the waters in the feas, and let fowl multiply in the earth." 23. " And the evening and the morning were the fifth day." In Diodorus Siculus, who explains the cof mogony of the Egyptians, is represented a very strange account of the formation of living creatures; yet even in this the vestiges of tradition are to be clearly discovered. He fays, as moisture generates creatures, by the inftrumentality of heat, as if from a feminal principle, such, in their embrio state, are enlarged by the dews and moisture of the night, and again rendered compact and firm by the folar heat; and that in process of time, the filaments wherein they were inclosed, are dissevered by the heat, and different animals by that means produced. Hence the opinion τα ζωα απο της ιλυθ, that living creatures sprung from mud. Hence Archelaus deduces the existence of almost every thing from moisture; and Laertius was of the opinion, εκ τε υδατος συνεσαναι παντα, that all things confifted of water. - Αιγύπτιοι την της πρωτης ζωης, ην υδωρ συμβολικως εκαλεν, &c. --Simplicius Phyfic. 1. The |