through Macedonia and Achaia, to go to Jerusalem, saying, 'After I have been there, I must also see Rome.' At the same time there arose no small stir; for a certain man named Demetrius, a silversmith, which made silver shrines for Diana, called the craftsmen together with the workmen of like occupation, and said, 'Sirs, ye know that by this craft we have our wealth. Moreover, ye see and hear that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying, that they be no gods which are made with hands. So that not only this our craft is in danger to be set at nought, but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth;' and when they heard these sayings, they were full of wrath, and cried out, Great is Diana of the Ephesians.''

Great is Diana of the Ephesians is the common type of tenacity from the love of money, which was well understood by the English ambassador, who, upon his return from Rome, being asked by Queen Caroline, "Why he had not attempted to make a convert of the Pope?" answered, "Madam, I had nothing better to offer to his Holiness."

This is the cause of the antipathy to change by the herd, who care not in any tempest what becomes of the ship of the state, so they may save

themselves in the cock-boat of their own fortunes.

It is the antipathy of

"Such as for their bellies' sake

Creep and intrude and climb into the fold;
Of other care they little reck'ning make,
Than how to scramble at the shearer's feast,
And shove away the worthy bidden guest."

It is the antipathy of the pope who said, "he could catch no fish if the waters were clear."— It is the antipathy of the executioner, who hates the opposers of capital punishment, because he will lose his fees. It is the antipathy of the surgeon at the King's Cross, who said, when he saw the building by which a very broad road was rendered less dangerous to the passengers, "We used to have an accident almost every day, but now we shall not have a single fracture, either simple or compound."

In Lord Bacon's essay upon "Wisdom for a man's self," there is a beautiful anatomy of that miserable policy, which sets a bias upon the bowl of its own petty ends and devices, to the overthrow of great and important affairs. In this essay, he says, "It is a poor centre of a man's actions, himself. It is right earth; and certainly it is the nature of extreme self-lovers, as they will set an house on fire an it were but to roast

their eggs. Wisdom for a man's self is, in many

branches thereof, a depraved thing; it is the wisdom of rats, that will be sure to leave a house sometime before it fall; it is the wisdom of the fox that thrusts out the badger, who digged and made room for him; it is the wisdom of crocodiles that shed tears when they would devour."

Prejudice from Fear of Trouble.

Another form in which this tenacity appears, is the fear of trouble attendant upon the transition from one custom to another. In considering the objections which will be made by lawyers to the improvement of law, Lord Bacon says, "It will amongst other things be objected, that it will turn the judges and students of law to school again, and make them to seek what they shall hold and advise for law, and it will impose a new charge upon all lawyers to furnish themselves with new books of law." To this objection Lord Bacon says, "It is not worthy speaking of in a matter of such high importance; it might have been used of the new translation of the Bible. Books must follow sciences and not sciences books."

Prejudice from Love of Power.

Another form is the love of power, which exhibits itself in a variety of modes, but all reducible to one simple rule, Rob Roy's rule:

"The good old rule

Sufficeth-this simple plan,

That they should take who have the power,
And they should keep who can."

Prejudice from Interruption of Imagination.

The interruption of the pleasures of imagination is another and powerful form in which tenacity appears. The province of the imagination is principally visionary, the unknown. and undefined. Its pleasures are chiefly the pleasures of creation, and are not in the possession but the pursuit. The province of the understanding is to restore things to their natural boundaries, to strip them of fanciful pretensions. Discovery, therefore, to the man of imagination, is often not only associated with pain, but with antipathy to the discoverer.

"Do not," says

the young poet,

"Do not all charms fly

At the mere touch of cold philosophy?

There was an awful rainbow once in heaven.
We know her woof and texture: she is given
In the dull catalogue of common things;
Philosophy would clip an angel's wings."

So

The excesses of false religious imaginations are lamentable proofs of this species of illusion. true is it, that the corruption of the best good is often the worst evil.-Linnæus had nearly defeated all his objects in life, by pronouncing

the famous seven-headed hydra to be a deception, composed of weasels' jaw-bones covered with serpents' skins. The commotion was so great, that he was obliged to leave the place; for so valuable was this serpent esteemed, that it had been pledged in security for a loan of ten thousand marks.-That the widow who, on the death of her husband, ascends the same burning pile with him is exalted to heaven, is a delusion that has pervaded Hindostan. If a philosopher were to attempt to explain this error, he would soon discover the inutility and evils of his temerity.*

* Bishop Heber, in his most valuable Journal lately published, says, "I had an interesting visit this morning from Rhadacant Deb, the son of a man of large fortune, and some rank and consequence in Calcutta, whose carriage, silver sticks, and attendants, were altogether the smartest I had yet seen in India. When the meeting was held by the Hindoo gentlemen of Calcutta, to vote an address of thanks to Lord Hastings, on his leaving Bengal, Rhadacant Deb proposed as an amendment, that Lord Hastings should be particularly thanked for the protection and encouragement which he had afforded to the ancient and orthodox practice of widows burning themselves with their husbands' bodies;' a proposal which was seconded by Hurree Mohun Thakoor, another wealthy Baboo.""