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late in reference to her, and in the same myste rious manner he seemed to arrive at truths which I certainly did not reveal. He said that it was his desire to meet with that young lady, and converse with her; and asked me to call with him to see her. I shrank from the strange ness of the proceeding, and he did not long wait my decision, choosing to introduce himself. So alone he went, unannounced, into the house of Mrs. Farmer. I sat alone until a late hour, waiting for my visitor, and pondering as if in a dream, upon this episode in my life. At last he "came in, and being assured that all the household was asleep, he told me his history. As you must have sus pected, he was the miser, the hero of your visit north. He related to me the experience which the MS. reveals to you, and then told me he was seeking through the civilized world one whom he deemed fitted for the trust of his gold, ne said he had acquired a habit of quick discernment, which had become very acute from constant prac tice, and many had called him crazy, from this singular way of prosecuting his search. He found no one with the proper requisites, until his eccentric mind became attracted towards you. He seemed to discern, during his visit to Mrs. Farmer’s, that Ellen had a secret partiality for you, and then and there he willed that she should share your fortunes, and that you should become his heir. He gave to Ellen the high praise she merits, and also laid bare to me the character of Alicne. This latter information, however, was not needed. He charged me to guard against vour being led into a union with Aliene, and urged me to do all in my power to promote one between Ellen and yourself, as he told me, upon this union de pended the safety of the fearful interests which he felt God had placed at his disposal. He bound me to keep secret the whole matter re garding the legacy, and by no means to divulge anything in regard to his visit, especially to you. Upon his death, which he assured me was fast approaching, he told me that you would be informed how to proceed. He left mo before daylight, and in three months you received the letter from Mr. Withers, which I delivered. Then I feared it was far too late, as in that very afternoon I heard from you the story of your be trothal to Aliene. Now you are possessed of all the facts, and may comprehend some of the motives which ac tuated me, you may perhaps have thought strangely, at times.” Lewis ceased, and so bright was his counten ance, so unusually joyous his voice, that Charlie then and ever afterwards was deceived. The sublime self-forgetfulness, and the Christian bravery of the unfortunate deformed Lewis, and also the story of his life-long hopeless love, was known and appreciated by one alone, and that one was Ellen Farmer. As Hada, she had been the confidante of Lewis, and he had told her of the good and lovely Ellen, little dreaming that it was to herself he was confiding. Had Ellen never become Ifada, she would never have known the secret of Lewis. There was a quiet happy bridal, not long af terwards celebrated in the hut of Will Blake. Charlie wished it to be so, and Ellen willingly agreed. It was a strange, picturesque scene, when the company was gathered, and the pair stood before the young Wesleyan minister, who was no other than Lewis Grey. Though short had been the season since Lewis felt that his brother was passing into a wider field of action than suited his quiet life, he had followed the dictates of a commanding conscience, and was now a preacher of the word of God. He uttered the words which bound his brother to the only love he had entertained on earth, with a brow crowned with heavenly serenity. There was another present, who looked upon her whom, as Hada, he had dared to love; but now his gaze was as upon some “bright partic ular star.” It was Carl, whose honest face shone in the background. Mr. Withers was there, rolling his hands in extatic amiability, and he was happy to remind Lewis, after the ceremony, that “ his unhappy friend, the miser, had made a most excellent dis position of his means,” and with that his wig was finally settled. Upon the low walls of the hut hung one orna ment, upon which the eyes of Charlie rested fondly. It was the little hood of Hada, which they were told was so dear to Carl, that it was left, a monument to the memory of Hada’s angel visit. It was Saturday night. “Most blest to me,” Charlie exclaimed to his young wife so fair, with her white robes and golden hair, “ have been three Saturday nights of my existence. Let us hereafter keep them holy, remembering then, in joint prayers, the sacred charge left us, and in executing it faith fully, our devotion to God, and our love for each other will shine brighter and brighter till the opening day." dr The Rev. B. W. Whilden', a returned Missionary from China, now resident in South Carolina, has furnished us with a number of sheets containing notes taken by him on China, and the Chinese. We have thought that at this moment, when such earnest efforts are being made to extend our diplomatic and commercial rela tions with the Celestui Empire, the following observations by Mr. W. on tf, e Chinese charac to r might prove both a-propos awl interesting. We have in our portfolio other sheets frem which we shall probably draw hereafter. CHARACTER OF THE CHINESE. One who had lived among the Chinese for sixteen years, says that much that he has seen “ would do honor to any nation or kindred of men.” They are not warlike , though they are patriot ic; they are polite and affable; they pay great lespect to age , and are generally free from what is usually called “ scornful pride," While, how ever, there are some traits commendable, the bad traits alas! overbalance the good. They are superstitious. Superstition, however, may be regarded as belonging rather to the mind, than to the heart —in some cases—rather as a weakness than a moral defect That there is su perstition, to some extent, in all nati ons, is rea dily admitted. There is superstition in America and in England, yet it cannot be said of the peo ple either of America, or of England, that they are superstitious people. Os the people of China, it may emphatically be so said, “ here is a su perstitious nation.” Heathen nations are gener ally superstitious nations, but in proportion as the Gospel advances, does superstition depart. The firing of crackers, (an amusement com mon in this country) is resorted to by the Chi nese, for the purpose of driving away evil spir its. The Chinese suppose that the air is filled with evil spirits, and take this as one method of expelling them. This amusement is also in China, as it is with us, a sign of rejoicing on pub lic days. 3TKX 80WXBSS VXK&B UK XIE£BXJJJK. Their pagodas they regard with superstitious feelings. These buildings always have an odd number of stories. Some contain five stories, some seven, some nine, and some eleven, and it has been said by one writer, that some contain even thirteen stories. They vary from one hun dred and fifty, to two hundred feet, in height. That at Nanking (generally known as the “porcelain tower,”) is two hundred and sixty feet high. The pagodas are not the same as tem ples, though idols are sometimes found in them. In some of the northern provinces, they are used as temples. The most, if not all of those not thus used, are uninhabited. It was former ly supposed, that they produced some good effect on the health of the people, on the wind, water, Ac. A writer, however, informs us that modern fortune tellers say that their effect is unfavora ble. It may be from this cause that very few pagodas are built. The few that I have seen are in ruins. The Chinese have a sword composed consider ably of Chinese coins. This sword, by being hung up, at the heads of beds, is supposed to have the power of driving away evil spirits.— The Chinese who own such swords suppose that they have the protection of those emperors who reigned when the coins were issued. Sick per sons also use these swords, as a cure for the diseases with which they are afflicted. As another proof of their superstition, it may be mentioned, that they hang up brazen mirrors in the rooms of their insane friends, supposing them to be a cure for insanity, if the insane will behold themselves in them. The rich some times use.them by keeping them in their princi pal apartments, for the expulsion of evil spirits. It is common for a father to go among several families who are friends of his own family and obtain a large number of Chinese coins. With these coins and some previously his own, he purchases a lock, which is called “ the hundred family lock.” He puts the lock on one of his children (using a small chain for the purpose) and supposes that by so doing, he locks the child to life. He regards the donors as securities that the child will attain to old age. Fortune tellers are found in all parts of China, and it is frequently the case that priests are for tune tellers. Two blocks, each having a flat and convex side, are kept in the temple, by the priests, and persons will sometimes, by means of these blocks, inquire into their future lot.— The blocks are thrown on the ground. If the two flat sides touch the ground, it is con sidered a bad sign; if the two convex sides touch the ground, it is considered only tolerably good; if one flat and one convex, it is considered a very good sign. There are also in the temples, strips of bam boo, which are shaken by the hand, one of which strips is made to fall to the ground. These strips are numbered. The strip, which is made to fall to the ground, is taken up and the number is observed. The priest then examines some cards which are also numbered, and on which the fortunes of various persons are written. The fortune of the one who is enquiring, is thought to be stated on the card marked with the num ber corresponding to that, on the strip of bam boo. The Chinese, also have written charms. Some are worn about the person, and some are pasted on the walls of rooms. These charms are occa sionally used for the cure of sick persons, and in this case, are written sometimes on leaves, and these leaves are put into some liquid and the patient drinks it At other times, for the cure of the sick, the charms are written on paper; the paper is burnt and the ashes thrown into some liquid for the patient to drink. The Chinese think that certain locations will bring prosperity or ward offtrouble. Magicians are called upon to give their opinion. With ap parently the deepest interest, (as if the magi cians themselves believed with the generality of the people,) they make an examination of pla ces, and on the plea of the importance of the work, they wait sometimes for months before giving an answer. It is supposed, too, that there are favorable and unfavorable locations for graves, and that an en tire household may be visited with adversity, if an unfavorable location is selected. They think that the spirits of the wicked will return to the earth to annoy the living. Budhist priests are employed to prevent it. They are paid for pre paring a feast for the benefit of these wicked spirits. The feast, however,is eaten by the peo ple. The Chinese believe that the gods eat the spiritual part of food presented as an offering, and believing the same with reference to the wicked spirits, they have no scruples in eating the feast themselves. Sometimes the priests cheat the people, by placing eatables on the top of the baskets used, while beneath the provis ions there is nothing but shavings. There is a very curious idea in China, concern ing the origin of rain. The people suppose that it comes out of an egg. Some years since, when there was considerable damage by means of the rain, the Emperor offered a reward to the one who should find the egg. He described it as follows: —“The egg is as large as a cart-wheel, and the snow will not lie on it, and it makes an odd noise in the ground, where it is. When it is npe, it hatches into a thunder-storm, and a quantity of clouds and rain comes out of it.” As they are a very superstitious people, it would naturally be supposed that they regard some days as fortunate, and some as unfortunate. A writer remarks: “ They insert annually, in their almanacs, the number of lucky days that occur in the year, and what may be done on those particular days, is specified—such as bury ing, marrying, entering into public office, he. — For the year 1849, there were 150 lucky days. In another year, there were 74 lucky days, 113 unlucky days, and 197 days which were not de ciQtaiy either way.” On on& occasion, a new flag-staff for the American Flag was put up in Canton, and an arrow was placed on the top for a vane. The arrow was the cause of some excitement among the Chinese, who looked upon it aa a bad sign, and fraught with evil. A placard w«a put up by the Chinese as follows: “On reflection, we think that both Chinese and Americans ought to be at peace with each other, and each party be have themselves respectfully. The matter is, that in front of the American factory, a now flag-staff was lately erected, and an arrow for a vane placed on the top of it, which shot towards all quarters, thereby causing serious impediment to the felicity and good fortunes of the land. But upon the remarks of the natives coming to their knowledge, it appears that the said coun try’s merchants took down the arrow them selves, by which we see that they are aware of their error. There ought, therefore, to be no ill will between us and them. Moreover, these merchants have traded in Canton, coeval with our dynasty, for two hundred years, and, for the most part, behaved themselves properly; so in this affair, having shown themselves obliging, we ought to excuse them.” A missionary, in writing to a friend in Amer ica. refers to the building of an English chapel at Amoy, and uses the following language: “The Chinese, although superior to most heathen, in many respects, are not a whit behind the most degraded, in others. It nuy be questioned whether any people in the vorld can outstrip the mass of the Chinese in th* almost endless variety of their unmeaning ani absurd supersti tions. As might be expecied, the event of erecting a house for the worshp of the true God, opens a wido field for the widest conjectures. It is not yet decided whether be church is por tentous of good or evil. On this point, these wondering wise entertain a difltrence of opinion, some affirming that it is a good mien, and others that it is a very bad one. “The arguments for and agaiist,*l will briefly relate, that you may see how v:in, in their imag inations, these people are, and 1* led to pity and pray' for them with that feclingand earnestness which their blindness demands. “On one side, it is argued tint the building of the church is a most anspiciout event, because of the presence of octagonal ptiportions in it. The magicians, fortune-tellers iad sooth-sayers, discover great good luck in tlf eight-cornered pillars, of which there happen to be eight, and in the eight-sided cupola, and A the eight win dows on both sides of the chuth. The number eight is a favorite one for all ptignosticatlng pur poses. Some also see good luck in the position of the building, it being nearly central, and com manding a view of almost the whole city. “Others think that the fact'ofthe present being a good season, rice being cheap and the crops abundant, and there tying also less sickness and fewer deaths than usual during the hot season, promises well for the new temple. Some even boldly assert that the first enterprise of building a church in An >y, is a signal for the erection of many othei of similar character, and that at least ten chi 'ches are to go up, in order to afford work to t te laboring classes, and give encouragement to (talers in building ma terials and others. “Some days ago,jwc 1 id a most fearful storm. All the streets and hou es in the vicinity, and almost throughout the \ hole city, were flooded. But as the church lot i: somewhat elevated, it remained comparative! dry, and the waters of the flood did not entei the building. It was thus like ‘an ark of safi ty ’ for the neighbors, an asylum to which the aouseless and homeless might resort for refuge. This, also, is regarded as a most favorable omc l. “On the other hand, it s conjectured that such a building must, in the very nature of things, prove highly prejudicial to the best interests of the city and country. It is au entirely new model, and, as such, at once calls to mind for eign success and influen :e. Some of the work men have been severe times sick, during the period of building, and all have suffered the loss of a Sabbath day, ervery week in their labor. When digging tlie foundation, au adjoining building fell down and Injured a person residing in it Several of the neighbors have already removed from the infectious region of the church. “From its terraced top, also, the foreigners can see into the yards of other people. And, again, it faces the wrong point of the compass. “All these, and many other silly reasons, are assigned, as proof positive, that 1 the Sunday temple,’(as it is called,) is the most inauspicious budding ever erected. “But the main argument is not yet brought for ward. ‘lt is too high f This is the strongest reason against its good luck. According to Chinese notions, it is utterly impossible to erect a building of such a commanding height, with out destroying the sites of the neighborhood, as well as the good fortune of the whole city.” They are dislionest. —The Magistracy is corrupt. For example, officers ore paid by government for the prevention of smuggling, but the salaries of these officers are not sufficient for their sup port, therefore they frequently receive a sum of money, from smugglers, as an inducement to permit them to smuggle. So little confidence do the Chinese place in each other, that when a man goes to market, he carries his own steelyards with him, that he may not be defrauded, and it he sees fit, he weighs the bought articles, in the presence of the one from whom he has made his purchases. Chinese merchants will generally ask a for eigner more for an article, than they will the people of their own country, for they suppose that the foreigner does not know their usual prices or the real value of their articles. It is surprising how Chinese merchants will fall in tlieir prices. An Englishman or an American goes into a Chinese store, and inquires the price of an article. The merchant replies “two dol lars.” The customer says he will give one dollar and a quarter. The merchant will raise his hands higher than his head, as if awfully affright ed, and open his eye 3 widely, as if in perfect astonishment, that so small a sum is offered. — The customer starts to leave the shop. The merchant will fall twenty-five cents, thus making the price of the article one dollar and three quar ters. The customer does not notice this, but is out at the door. The merchant calls the custom er back and falls another twenty-five cents.— The customer says “No, I shall give you only one dollar and a‘ quarter,” and again leaves. — The merchant will then go after him and say in his broken English, “one dollar and a quarter can do.” They will sometimes fall to one-eighth of what they, at first, asked a foreigner for an article. — They sometimes will sell an article at what the foreigner offers and will sigh as if they are losing by the sale, yet they say, they “must sell.” As a general rule, if a Chinaman is not cheating you, he will allow you to go all the way home, but if he has been trying to cheat you, be will not let you go out of his shop, without your buying the article and frequently at your own price. Having bought it at your own price, you go away, thiuking you have certainly made an excellent bargain. You boast of it to others and then you find that the merchant has cheat ed you at last. During ail the time that the cheating process i 3 going on, he will tell you that the article is very good, the price very low, and per Laps he will tell you that he sells it to you cheap because he loves you, or perhaps be cause you are “one friend ,” though it may be, he has never seen your face before. Persons, from other countries, living in China, send their servants to purchase provisions for them. Their servants (Chinese servants) may cheat them. Perhaps some may say, “ why do not these foreign residents go themselves?” For the very good reason that they will be more cheated, in this way—a Chinese shop-keeper will cheat a Chinese buyer, (if he can), yet a Chinaman can trade for a foreigner better than the foreigner can trade for himself. The China man who has anything for sale will be sure to ask a foreigner more than the usual price. A Chinese servant, however, can trade for a for eigner, at a Chinaman's price and thus obtain things more cheaply. The servant may, to-be sure, cheat his English or American employer, a little, by causing him to pay more than he gave, bnt be is likely to suffer less than if the master had himself made the purchases. v They are Truthless. —An Emperor once said, “To speak straight on, telling only the simple truth, is what his servants, the officers of gov ernment, never do, or will not, or cannot do.” But falsehood is not confined to officials. Every Chinaman knows that every Chinaman will tell a falsehood, if it suits his interest to do so; con sequently, we need not be surprised that the Chinese are more willing to listen to the foreign missionary, than to the convert belonging to their own land. e The Chinese perpetually charge each with telling falsehoods, and they seem to care very little for the accusation. They sometimes ven ture to charge even Europeans with lying: but they do not mean to insult us by so doing; they may simply mean to say “it is such a common thing for people to tell lies, may you not have fujjen into the habit?” A writer on this subject, says with reference to the Chinese, that if we meet with a Chinaman and detect him in a falsehood, we must not, from this circumstance, suppose him unlovely, for all Chinamen are truthless, and you may find, on better acquaintance with this particular China man, much that is worthy ol praise.” During the war between England and China, the English forces went up the Canton river, to storm and take the city of Canton. The Chi nese officers paid a large sum of money to ran som the city, and the English left. After they had gone, these officers told the people that the En glish had retreated, and that they had left be cause they were afraid to attack the city. They kept back the fact, that a largo sum of money was paid by them to redeem it Confucius, the greatest of Chinese philoso phers. taught that there was even merit in a lie, when told in order to benefit a pare nt — When the Chinese are detected in a falsehood, if you see the blush upon the cheek, it is not be cause they feel that they have done that which is wrong; it is not because they feel that if it was known it would disgrace them ; but it is because by being detected, they see that they are not as ingenious as they supposed they were. Chinese, on becoming acquainted with persons from Europe or America, are obliged to see that they have more regard tor truth than tho people of their own country have. A Chinaman once wrote a tract, in which he condemned the English for many things ; for introducing into China, a poisonous drug ; for allowing men and women to mix in society and walk arm in arm, in the streets; for sending their fleets and armies to rob other nations of their possessions, but he adds after all this, that truth is the only good quality to which they could lay the least claim. The impression then must have been made very strongly on his miud, that the English have regard for truth, and by calling it a pood quality, he, to some extent, admits its excellence ; yet notwithstanding this, that writer would doubtless unbiushingly have told a falsehood. —— COURTESY—POLITENESS. Among many excellent bits of experience re lated in the autobiography of Dr. Caldwell, is the following lesson in civility:— “ I made, in London, in a spirit of wager, a very decisive and satisfactory experiment as to the effect of civil and courteous manners on people of various ranks and descriptions. “ There were in the place a number of young Americans, who often complained to me of the neglect and rudeness experienced by them from citizens to whom they spoke in the streets.— They asserted, in particular, that, as often as they requested directions to any point in the city toward which they were proceeding, they either received an uncivil and ovasive answer, or no answer at all. I told them that my experience on the same subject had been exceedingly dif ferent ; that I had never failed to receive a civil reply to my questions—often communicating the information requested; and that I could not help suspecting that their failure to receive similar replies arose, in part at least, if not entirely, from the plainness, not to say the bluntness, of their manner in making their inquiries. The correctness of this charge, however, they sturdi ly denied, asserting that their manner of asking for was good enough for those to whom they addressed themselves. Unable to convince them by words of the truth of my suspicions, I proposed to them the following simple and conclusive experiment: “ Let us take together a walk of two or three hours in some of the public streets of the city. You shall yourselves designate to me the per sons to whom I shall propose questions, and the subjects also to which the questions shall relate; and the only restriction imposed is, that no question shall be proposed to any one who shall appear to be greatly hurried, agitated, distressed, or in any other way deeply pre-occupied in mind or body, and no one shall speak to the person questioned but myself. “My proposition being accepted, out we sal lied, and to work we went; and I continued ray experiment until my young friends surrendered at discretion, frankly acknowledging that my opinion was right, and theirs, of course, wrong; and that, in our passage through life, courtesy of address and deportment may be made both a pleasant and powerful means to attain our ends and gratify our wishes. “ I put questions to more than twenty persons of every rank, from the high-bred gentleman to the servant in livery, and received, in each in stance, a courteous, and, in most instances, a satisfactory reply. If the information asked for was not imparted, the individual addressed gave an assurance of his regret at being unable to communicate it “ What seemed most to surprise my friends was, that the individual accosted by me almost •uniformly imitated my own manner. If I un covered, as I usually did in speaking to a gen tleman, or even to a man of ordinary appear ance and breeding, he did the same in his reply; and when I touched my hat to a liveried coach man or waiting-man, his hat was immediately under his arm. So much may be done, and such advantages gained, by simply avoiding coarseness and vulgarity, and being well-bred and agreeable. Nor can the case be otherwise. For the foundation of good-breeding is good nature, and good-sense—two of the most useful and iudispensable attributes of a well-constituted mind. Let it not be forgotten, however, that good-breeding is not to be regarded as identical with politeness—a mistake which is too fri quently, if not generally committed. A pe -011 may be exceedingly polite without th<' higher and more valuable accoropUs'* nen t of good-breeding.” How the Savans Tell the leather. —The National Intelligencer tells, in ‘Be following, on the authority of Prof. Henoi how they record and predict the weather the Smithsonian In stitute at Washington: ' They have a map a the United States hung upon a board, with P>“ 9 stock through at the points where the- observers of the Institute are stationed. Th* institute has daily reports by telegraph fr<*> many of these points. Each morning ar assistant bangs a cord cm the pins to indicate the state of the weather—black, if raining green, if snowing, brown, if cloudy, and whito« fair. All storms travel east, and thus thqf are enabled to predict with great certainty, tbff condition of the weather twelve hours in ad vance. ORIGIN 01 SLAVERY IN CHRISTENDOM. Mr. Bancroft, in big first volume of his history of the United States, gives an account of the early traffic of Europeans in slaves. In tbs middle ages the Venetians purchased white men, Christians and others, and sold them to the Saracens in Sicily and Spain. In England, the Anglo-Saxon nobility sold their servants as slaves to foreigners. The Portuguese first im ported negro slaves from Western Africa into Europe, in 1442. Spain soon engaged in the traffic, and negro slaves abounded in some of the places of that kingdom. After America was discovered, the Indians of Hispaniola were im ported into Spain, and made slaves. The Span iards visited the coast of North America, and kidnapped thousands of Indians, whom they transported into slavery in Europe and the West Indies. Columbus himself kidnapped five hun hundred native Americans, and sent them into Spain, that they might be publicly sold at Se ville. The practice of selling North American Indians into foreign bondage continued for two centuries. Negro slavery was first introduced into America by Spanish slaveholders, who em igrated with their negroes. A royal edict of Spain authorised negro slavery in America, in 1518. King Ferdinand himself sent from Se ville fifty slaves to labor in the mines. In 1531, the direct traffic in slaves between Atrlca and Hispaniola was enjoined by a royal ordinance. Las Casas, who saw the Indians vanishing away before the cruellies of the Spaniards, suggested that the negroes, who alone could endure severe toils, might be further employed. This was in 1518. Sir John Hawkins was the first Englishman that engaged in the slave trade. In 1562 he transported a large cargo of Africans to His paniola. In 1667, auothcr expedition was pre pared ; Queen Elizabeth protected and Shared in the traffic. Hawkins, in one of his expe ditions, set fire to an African city, and out of three thousand inhabitants, succeeded in seizing two hundred and sixty. James Smith, of Bos ton, and Thomas Keeser, first brought the colo nies to participate in slavery. In 1654 they imported a cargo of negroes. Throughout Mas sachusetts, the cry of justice was raised against them as malefactors and murderers, the guilty men were committed for the offence, and the representatives of the people ordered the ne groes to be restored to their native country at the public expense. At a later period, there were both Indian and negro slaves in Massa chusetts. In 1620, a Dutch ship entered James river, and landed twenty negroes for sale. — This was the epoch of the introduction of slave ry in Virginia. For many years the Dutch were principally concerned in the slave trade in the market of Virginia. The Slavery Split in the American Tract' Society. —The American Tract Society of New York has just issued a circular on the secession which has taken place from it of the sister soci ety at Boston. Nothing can be more temperate, logical or Christianlike in tone than this docu ment The circular explains fully the ground which the parent society took in the recent un happy divisions on the slavery question, and shows that it would have abandoned the funda mental principle of Christian union on which It was founded, had it complied with the desire to make its publications the medium of sectional views. The managers state their determination not to issue any publications which evangelical pastors and churches, city missionaries and tract distributers, Sabbath schools and "Bible classes in all parts of the country cannot unite in using and circulating; and for the convenience of those persons in New England who may wish to co-operate in this plan of Christian effort, they announce that they have established at Boston a New England branch of the New York Society, embracing an advisory committee and a corresponding secretary. Thus the abolitionist seceders will have gained but little by their move. When it is found how much the mis chievous principle which they have introduced in their operations will interfere with the Chris tian objects of their association, there is no doubt that numbers of the good, but fanatically inclined persons, who have been led away by the arguments of the arch agitators in this un fortunate schism, will gladly return to their al egiance to the original constitution of the sooi ity.—[V. Y. Herald. Judge Taney on Slavery. —ln the case of the slave Amy, decided a few days since, Chief Jus tice Taney has furnished a written decision, m which lie asserts the following great legal prin ciples touching the institution of slavery in the United States: Ist. That slaves are recognized by the Consti tution of the United States in the character of persons. 2d. That slaves are represented in Congress as oersons. 3d. That as persons, they are, in many in stances. at least subject to certain liabilitibs, and invested with the rights corresponding to those liabilities, in the same way that other per sons are. 4th. That among these liabilities are those which render them amenable to trial and pun ishment for crimes and misdemeanors; and among these rights is the right of legal protec tion against personal injury. 6th. That the Constitution of the United I States also recognizes slaves as property. 6th. “As property, the rights of owner* are entitled to the protection of the law<hat is, the laws of the United States enactc* by Con gress.—[Herald. —m " “Gads! Isn’t that fine •«* ?”said one young man to another, at a a^er passing close behind a fashionabk undressed lady, and whom the other had o** erved improving his opportu- n j t y i sn ’ t -nat fine ? There’s only one girl in town c-'* beat it, and that’s Bet Bouncer 1” u p orJ name, Tom 1 wicked fellow ! will you nevP . oe cured of your impertinence ? But se fjrjsly,” continued Joe, “ you are wrong, Tom; «nat is a very modest young lady, and she would be shocked and grieved if she knew of the cruel allusion and comparison you have just made 1” *• Pshaw 1 don’t you suppose they know ?” “ No, Tom, I don’t suppose they know—know wnat ?” “Well, what do they dress so for then? Per haps you think they wish us to dose our eyes when we are where we can see it.” “ Yes, upon my honor I do think so—some of them.” “ Well, Joe, you are a 1 green ’un !’ ‘ That’s all in my eye,’ as I thought just now when pas sing behind her chair 1” and Tom moved off to repass behind the chair. “ I’m not so * green’ as he thinks,” said Joe to himself after Tom was gone; “ Tom has no sister, or he’d be more merciful, and less just.” God will not remove an affliction because a fretful child cries under it; nor grant an evil, because an imprudent child eries after it? God will give us that which is good. “ - - w - Ji. 171