other passages into the inward parts, and the external properties rushing in together with it, whatever be its quality as it flows in, of the same nature is the effect that it disseminates in the recipients; so that when any one looks upon Beauty with envy, he fills the circumambient air with a malignant property, and diffnses upon his neighbor the breath coming from himself replete with bitterness, and this, being, as it is, of a most subtle nature, penetrates through into the very bones and marrow. Hence envy has often turned itself into a true disease, and has received the distinctive name of Fascination (Baskania). Consider, too, Charicles, how many have been infected with ophthalmia, how many with other pestilential diseases, not from any contact with those affected, or from sharing the same bed or the same table, but merely from breathing the same air. Let, too, and above everything else, the origin of love be support to my argument, which owes its first beginning to the sight, which shoots, like arrows, the passion into the soul; and this with very good reason, for of all the passages and senses of the body, the sight is the most easily excited, and the most fervent, and therefore the most susceptible as regards external emanations, by means of its natural fiery spirit attracting to itself the spirit of Love. And if you wish for a proof drawn from natural history and recorded in the sacred books: the bird yellow-hammer cures the jaundice; and if the person so affected should look at the bird, the latter at once endeavors to escape and shuts its eyes, not, as some think, because it begrudges the benefit to the sick man, but because if looked upon it is forced by its nature to attract the disease like an exhalation into its own body; and therefore shuns the glance as much as a blow. And of serpents: the basilisk, does not he, as you may have heard, kill and blast whatever comes in his way by his way by his eye and breath alone? And if some give the stroke of the eye even to those they love and are well disposed towards, one must not be surprised, for people of an envious disposition do not what they wish, but what their nature compels them to.'

Translation of Enoch.

The history of the prophet to whem the book of Enoch is attributed, or rather whose visions it relates, is recounted as follows in Gen. v. 18-24 : "Jared, at the age of 162, begat Enoch; who, at the age 65, begat Methuselah, and afterwards walked with God 300 years, and begat sons and daughters. All the days of Enoch were 365 years. He walked with God, and was not, for God took him." (Compare Ecclesiasticus xliv. 16; Heb. xii. 5.) The translation of Enoch has been compared with the ancient mysterious burial at sunrise of noble

and comely youth who prematurely died. They are said to have been not really dead, but carried up alive to the region of light, in consequence of their being loved by the Supreme Being. The story of Ganymede is an instance. (See the learned disquisition on the subject in Montfaucon's Religion des Gaulois, tom. ii. p. 305, &c.; and in his Explication des Textes difficiles, tom. i. p. 132.) Hence the wellknown axiom, "He whom the gods love dies young." Plutarch, De Consolatione Philosoph.

The Translation of Enoch has been commemorated by Thomas Peyton, a learned and pious poet, in his Glasse of Time; published in 1620:

God re-ascends, and lets the world alone,
Takes Enoch vp, that liu'd therein to mone,
Waile, grieve, lament, the abuses which he saw
Committed were against the conscience, law
Of noble stature, in that sinful age;

Small hope to mend, when hope could not assuage
The furious current of this stream and tide

To good (sweete saint) with these foule men to bide.
The angels bright, and all the powers diuine,
Before thy face in glittering robes do shine,
Their number more than are the stars and sands,
With golden censers in their pure white hands,
Winged with fame to mount the highest heavens,
Ranck't all in order, mustering iust by seauens,
Descending sweetely on the louely brest,
To bring both soule and body to their rest.
By safe conueyance, in a chariot fram'd
Of burnisht gold, the horse with loue inflam'd
Mount vp the aire with stately stomach fierce.
And at the last the brazen wall doth pierce ;
Where like a Prince that Paradise had gain'd
Of Eue and Adam thou art entertain'd,
With farre more love within so braue a field,
Then all the world and all therein can yeeld;
There thou dost liue when they are wrapt in dust
The seuenth from them, tipe of our Sabaoth iust.

EMBLEMS OF THE TWELVE APOSTLES. Andrew, blue sapphire; Bartholomew, red carnelian; James, white chalcedony; James the less, the topaz; John, the emerald; Matthew,, the amethyst; Matthias, the chrysolite; Peter, the jasper; Philip, the sardonyx; Simon, of Cana, the hyaciuth; Thaddeus, the chrysoprase; Thomas, the byrl.

VELOCITY OF A CANNON BALL. Will the initial velocity of a cannon ball when it leaves the mouth of a cannon in a perpendicular direction be the same as when the ball returns to the cannon? M.

A projectile thrown vertically upward in the air will return with a velocity less than the initial velocity. In vacuo, the weight of the projectile being the only force acting, this force would generate, in each foot of the fall, exactly the same velocity that it had destroyed during the passage over the same portion of the path in ascending, and as the final velocity of the projectile would be equal to its initial velocity. In the air however, the accelerating force which acts during the de scent is not equal to the retarding force during the ascent. The retarding force is the same of the weight of the projectile and the atmospheric resistance, since both act in the same direction. In the descent, the accelerating force is the difference of these two since they act in opposite directions. The effective force during the descent is therefore less than during the ascent, and, as it acts over the same path a less velocity will be generated.

It follows also, from the part that the atmospheric resistance incleases very rapidly with the velocity, that this resistance will, if the fall continue long enough, become equal to the weight of the projecti'e, after which, as the forces acting on it will be in equilibria, the motion will be uniform. ALFRED G. COMPTON.

PURITAN SURNAMES. The following names are given in Lower's English surnames, as specimens of the names of the old Puritans in England about the year 1658. They are taken from a jury list in Sussex county:

Faint-not Hewett.

Redeemed Compton.

God-reward Smart.
Earth Adams.

Meek Brewer.
Repentance Avis.
Kill-sin Pimple.
Be-faithful Joiner.
More-fruit Flower.
Grace-ful Harding.
Seek-wisdom Wood.

Fight-the-good-fight of Faith.

Aceepted Trevor.
Stand-fast-on-high Stringer.
Called Lower.

Be-courteous Cole.

Search-the-Scriptures Morton.

Return Spelman.

Fly-debate Roberts.
Hope-for Rending.
Weep-not Billing.
Elected Mitchell.

The peace-of-God Knight.
Make-peace Heaton.

Literature of the Lunar Man.

1. The Man in the Moone. Telling Strange Fortunes. London, 1609.

66

2. The Man in the Moone, discovering a world of Knavery under the Sunne; both in the Parliament, the Councel of State the Army, the City, and the Country." Dated, "Die Lunæ, From Nov. 14 to Wednesday Novemb. 21 1649." Periodical Publications, London. British Museum. Another Edition, "Printed for Charles Tyns, at the Three Cups on London Bridge, 1657."

3. "SEDENARCHIA, or the Government of the World in the Moon. A comical history written by Cryano Bergerac, and done into English by Tho. St. Serf. London 1659."

The same, Englished by A. Lovell, A. M., London, 1687.

4. "The Man in the Moon, or Travels into the Lunar Regions, by W. Thomson, London, 1783."

In this lucubration the Man in the Moon shows the Man of the People (Charles Fox), many eminent contemporaries, by means of a magical glass.

5. "The Man in the Moon, consisting of Essays and Critiques." London, 1804. Of no value. After shining feebly like a rushlight for about two months it went out in smoke.

6. The Man in the Moon.

7. The Loyal Man in the thirteen cuts.

London, 1820. A Political Squib.

Moon, 1820. is a Political Satire, with

8. The Man in the Moon, London, 1827 ?). A Poem. N. B. The word poem has many meanings.

9. The Man in the Moon. Edinburgh, 1832. A small sheet, sold for political purposes, at the high price of a penny. The Lunar Man pledges himself to "do as I like, and not to care one straw for the opinion of any person on earth."

10. The Man in the Moon. London, 1847. This is a comical serial. edited by Albert Smith and Angus B. Reach; and is rich, racy, and now rare.

II. The Moon's Histories. By a Lady. London, 1848.

Two Hundred Test Words.

Psychologist, Bedellium, Tuscarawas, Teutonicism, Tyrannical, Bivouacked, Zeruiah, Cancellation, Euphemism, Serpentine, Ciliiform, Micawber, Diphthong, Pamphlet, Mahabarata, Pneumonia, Herbaceous, Kanawha, Gyroscope, Cannonading, Ophicleide, Mnemosyne, Tachygraphy, Schuyler, Diapason, Prophet, Statuette, Polygyny, Olympian, Chalcedony, Oriflamme, Somnambulist, Chirurgeon, Grammarian, Esophagus, Euterpean, Imbroglio, Pickaninny, Pharynx, Exchequer, Seignior, Hemistich, Eau de-cologne, Bacchanalian, Cephalic, Bureaucracy, Truculent, Stagirite, Alleghany, Jerquing, Bourgeois, Kivikivi, Chimere, Narragansett, Meretricious. Handiwork, Loquacious, Massillon, Scurrilous, Pronunciamento. Sacrilegious, Palmerston, Zoozoo, Brougham, Onomatopoeia, Leibuitz, Geode, Rhetorician, Hippopotamus, Commandant, Nebuchadnezzar, Esquimau, Michilimackinac, Ptarmigan, Ichthyology, Eleemosynary, Synthesis, Balderdash, Youghiogheny, Dyspepsia, Chimneys, Squeamish, Quirites, Argillaceous, Avoirdupois, Feudal, Whewell, Sinistrorse, Tycho Brahe, Usquebaugh, Fuchsia, Kidnapping, Noachian, Schurz, Sacharine, Hydrophobia, Apostrophe, Gymnasium, Euthanasy, Rhodomontade, Supererogation, Hymnography, Heterogeneous, Tic-douloureux, Manœuvre, Homœopathy, Pyrotechnic, Aeronaut, Diarrhoea, Synchronism, Lachrymose, Ostracize, Chicanery, Sycophancy, Phantasmagoria, Primogeniture, Genevieve, Whorler, Hylopathism, Houyhnhnms, Fahrenheit, Soulouque, Catoptrics, Ipecacuanha, Philoprogenitiveness, Cajeput, Pneumatics, Idiosyncracy, Cilicious, Octateuch, Eleusinian, Phonotypy, Polysyllable, Metempsychosis, Arraignment, Curvilinear, Mausoleum, Olfactory, Synoptical, Radiuses, Erysipelas, Sphericity, Sclerotic, Mesmerism, Canaanite, Nonpareil, Appalachian, Mississippi, Artichoke, Logarithmic, Statistician, Ornithorhnychus, Dissyllable, Archimedes, Circuitous, Archipelago, Circensian, Symphony, Ephemeral, Concatenation, Quintessence, Ratiocination, Metonymy, Velocipede, Sanctimonious, Desideratum, Swedenborgian, Guaiacum, Hiccough, Quadrillion, Eightieth, Subsidiary, Reconnaissance. Paradisiacal, Hieroglyphics, Ultramontane, Phlebotomy, Spheroidal, Assassination, Lithograph, Plenipotentiary, Sapphic, Žendavesta, Seigneurial, Singhalese, Ooticoid, Opodeldoc, Porphyry, Zymotic, Soprona, Asafœtida, February, Verdigris, Thitnee, Saone, Soojee, Aude, Euroclydon, Norwegians, Abyssinians, Cincinnatians, Daguerreotype, Sulphureted, Quarrelous, Amphitheater, Gamboled, Disheveled.

THE SWALLOW. According to the Scanndinavian tradition, this hovered over the cross of Jesus, crying" Scala ! Svala!" (consbird console") whence it was call Svalow, the "bird of consolation."olo!