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came near to the land, he went to the west side of Iceland, north around the land, where he saw all the mountains and hills full of land-serpents, some great, some small. When he came to Vapnafiord he went in towards the land, intending to go on shore; but a huge dragon rushed down the dale against him with a train of serpents, paddocks, and toads, that blew poison towards him. Then he turned to go westward around the land as far as Eyafiord, and he went into the fiord. Then a bird flew against him, which was so great that its wings stretched over the mountains on either side of the fiord, and many birds, great and small, with it. Then he swam farther west, and then south into Breidafiord. When he came into the fiord a large grey bull ran against him, wading into the sea, and bellowing fearfully, and he was followed by a crowd of land-serpents. From thence he went round by Reikaness, and wanted to land at Vikarsted; but there came down a hill-giant against him with an iron staff in his hands. He was a head higher than the mountains, and many other giants followed him. He then swam eastward along the land, and there was nothing to see, he said, but sand and vast deserts, and, without the skerries, highbreaking surf; and the ocean between the countries was so wide that a long-ship could not cross it. At that time Brodhelge dwelt in Vapnafiord, Eyolf Valgerdson in Eyafiord, Thord Gellir in Breidafiord, and Thorard Gode in Olfus.
PAPERS ON NATURAL HISTORY.
LANGUAGE OF INSECTS. [The following paper from the interesting contributions to natural history of that truly pictorial, some, perhaps, might say, artistic, writer, Mr. Jesse, will be, we think, as profitable to our young friends, as it is pleasing. Even in the inferior creatures we see illustrated the great principle, that to pleasures strictly individual, those of society and intercourse are added. All nature is but one discourse on the text, “The Lord is good;" of which the almost innumerable divisions are suggested by the separate objects which nature includes.-Ed. Y. I.]
My bees are a constant source of amusement to me; and the more I study them, the more I am led to admire their wonderful instinct and sagacity. Few things, however, surprise me more than the power which they possess of communicating what I can only call intelligence to each other. This I observe to be almost invariably the case before they swarm. Some scouts may then be observed to leave the hive, and for a time to hover round a particular bush or branch of a tree, after which they return to the hive. In a little while the new swarm quits it, and settles on the branch which had been previously fixed upon by the explorers. The same power of communication may be observed in the ant. I have often put a small green caterpillar near an ant's nest: it is immediately seized by one of the ants, which, after several ineffectual efforts to drag it to its nest, will quit it, go up to another ant, and they will appear to hold a conversation together by means of their antennæ; after which they will return together to the caterpillar, and, by their united efforts, drag it where they wish to deposit it.
I have frequently observed two ants meeting on their path across a gravel-walk, one going from, and the other returning to, the nest. They will stop, touch each other's antennæ, and appear to hold a conversation; and I could almost fancy that one was communicating to the other the best place for foraging: this Dr. Franklin thought they have the power of doing, froin the following circumstance. Upon discovering a number of ants regaling themselves with some treacle in one of his cupboards, he put them to the rout, and then suspended the pot of treacle by a string from the ceiling. He imagined that he had put the whole army to flight, but was surprised to see a single ant quit the pot, climb up the string, cross the ceiling, and regain its nest. In less than half-an-hour several of its companions sallied forth, traversed the ceiling, and reached the depository, which they constantly revisited until the whole of its contents was consumed.
Huber says, “that Nature has given to ants a language of communication by the contact of their antennæ; and that, with these organs, they are enabled to render mutual assistance in their labours and in their dangers; discover again their route when they have lost it, and make each other acquainted with their necessities. We see, then,” he adds, “ that insects which live in society are in possession of a language ; and in consequence of enjoying a language in common with us, although of an inferior degree, have they not greater importance in our eyes, and do they not embellish the very spectacle of the universe ?”
What I have said respecting the power of communicating intelligence to each other, possessed by bees and ants, applies also to wasps. If a single wasp discovers a deposit of honey or other food, he will return to his nest and impart the good news to his companions, who will sally forth in great numbers to partake of the fare which has been discovered for them. It is, therefore, I think, sufficiently clear that these insects have, what Huber calls, an “antennal language;" a language, we can have no doubt, that is perfectly suited to them; adding, we know not how much, to their happiness and enjoyments, and furnishing another proof that there is a God, -almighty, all-wise, and all-good,--who has “ornamented the universe" with so many objects of delightful contemplation, that we may see him in all his works, and learn, not only to fear him for his power, but to love him for the care which he takes of us, and of all his created beings.Jesse's Gleanings in Natural History.
FACTS AND OBSERVATIONS.
THE HUGUENOT's Puzzle. During the early religious disputes in France, when the Protestants, or Huguenots, as they were termed, were sufficiently strong to maintain their profession openly, though not strong enough to preserve them from public insult, a Protestant of some weight, from character and position, was passing along the street of a French town just as two processions, headed in the usual way by Priests, and each bearing the “Host,” (as the consecrated, and therefore transubstantiated wafer is called,) had entered it from opposite sidestreets, and seemed thus to form one procession. The “Host,” being considered as absolutely divine, Christ in his own proper person, body, soul, and divinity,) they who meet such a procession, or who are overtaken by it, are accustomed to pay it the respect of falling on their knees, and taking off their hats, the respect due to the presence of an infinite Being. The gentleman above referred to, as a consistent professor of a religion which enjoins truth in the inward parts, and truth to be both spoken and acted, kept his upright position, and did not remove his hat. The leader of one of the processions, a violent Priest, seeing this, came to him, and said fiercely, “Impious man, why dost thou not fall down and worship thy Maker, the God whom we bear with us?” The Huguenot, with perfect calmness and self-possession, looked from one procession to the other, and then, fixing a searching eye on the Priest, answered by one question, in one word. He only uttered, in a significant tone, again looking at each procession, each bearing the “Host” under the customary canopy, “ Which?" The Priest saw the point of the question, was utterly confounded, and, without saying a word, rejoined his procession, and went on his way.
Our readers, too, will see the point of the question. The “Host” is whole Christ, divinity as well as humanity; infinite, therefore, as well as finite. When a reference is made to the number of these existing at once, it is endeavoured, by reference to supposed miracle, to baffle the mind by a vague generality, which there is nothing present to reduce to a palpable definiteness. But here are two together, TWO INFINITEs. To which of them, (for they are in different places,) to which of them are divine honours to be paid ? Whatever is said of the “Host,” the man required to pay these honours cannot be in two places at once, nor can he look two ways at once. To look at one, he must turn away his face from the other, and thus overlook it. To look between, he looks at nothing, and overlooks both. Or is it an illusion of the senses ? Both are infinite. Then though each man carries one, as there cannot be two infinites, both are the one to be honoured, neither is the one. “Which?” Which is man's Creator? Man's Creator
says, “ Thou shalt have none other gods before me.” This would therefore be the language of the “Host,” by the unspoken (equally good with the unwritten) word. Each then says, “None before me!" No wonder the gentleman said, “Which?" Had the command been only positive, “Worship me,” the Priest might have said, “In this difficulty, worship both.” But the command is limiting and exclusive, “None before me.” In worshipping either, therefore, he disobeys the command of the other.
In religion many things may be above reason; that is, beyond our power of full comprehension. But this is contradiction in things that we know. A wafer is a human body, a soul, an infinite Deity! Two wafers, being not wafers, but one person, these wafers in two places, carried by different men, are the same wafers, are in the same place! This is not miracle, not mystery, but contradiction in a matter fully within the sphere of our knowledge. The reflection is most mournful, that so many believe all this, and, believing it, render divine honours to what is only a small portion of mere matter.
BRIEF MISCELLANEOUS NOTICES BY SEA
AND LAND. REMAINS AND MONUMENT OF WILLIAM, EARL DE WARRENNE,
AND OF GUNDRAD HIS WIFE, AT LEWES. William, Earl de Warrenne, or Garenne, in Normandy, was one of the most distinguished nobles in the host of adventurers that accompanied Duke William in his expedition to England, and by his military skill and prowess at the battle of Hastings, materially assisted in securing the victory which transferred the British sceptre to the Conqueror. His services were rewarded by the new Monarch, to whom he was related by descent, and allied by marriage, by the grant of extensive territories; including the burgh and the entire rape (the name of the districts into which Sussex is divided) of Lewes, which comprised nearly one-sixth part of the county of Sussex. De Warrenne fixed upon Lewes as his chief residence; doubtless induced thereto by the commanding