every increase in their numbers was attended with a larger proportionate increase in the power of collecting honey; and until the heather on the Pentland Hills was completely exhausted of its nectar, and the whole globe had become one entire flower-garden, they might continue to lead forth their swarms without any apprehension of a famine. But his arguments were fruitless; for all the powerful bees declared the scheme to be visionary; while they admitted the benevolence and practical experience of the projector. He therefore flew away, and established a colony upon his own principles in a distant region.

The departure of the experimentalist was lamented by a few only of the inhabitants, among whom was Emilius. That reflecting bee had never ceased to deplore the sad consequences of the revolution which he had in vain attempted to prevent. Since that eventful period, he had secluded himself in a retired part of the hive, and seldom mixed with the crowd: he felt the necessity in the general struggle of laying up a store for the satisfaction of his own wants; and as these were few and simple, and he was early on the wing, the task was soon performed. He then devoted the remainder of the day to study. He was not however unmindful of his public duties; and occasionally assisted in the senatorial deliberations, when the community reaped the fruits of his re

searches. Such was the high estimation in which the character of Emilius was held, that although he was known to be adverse to their general policy, and opposed more or less to the several parties, yet his opinions were always listened to with respect. Attributing the distinctions in the hives to accidental circumstances, he was the universal friend of bees; and it might be said of him, what the historian has remarked of Atticus,-"Hic autem sic se gerebat, ut communis infimis, par principibus videretur." His love of truth predominated over every other consideration; and regardless of the customs of the hive, his whole conduct was regulated by its dictates. With the esteem of his fellow-citizens, and with leisure and means to prosecute his favourite pursuits, it might have been expected that his happiness was complete ; and if his gratifications had centred in himself, he would have had nothing further to desire. But to witness the manifold disorders of the hive, the miseries arising from want, and the endless individual disputes, the monthly execution of delinquents, when their crimes were the evident result of defective legislation, gave rise to reflections that embittered all his enjoyments1.

"After his return to France from Prussia, in 1765, Helvetius retired to his estate at Voré, and lived remote from the noise and bustle of the world. He passed his time in study, in select

Early one morning when taking his solitary flight, he lighted upon a flower whose broad and ample petals gave promise of an abundant supply of honey without much sacrifice of time. As he descended towards the stamen, he observed a bee going up on the other side so heavily laden with ambrosia that he could scarcely move. Upon advancing a little sideways, who should he recognize but his friend Orpheus. Although Orpheus had been the chief promoter of the revolution, he was far from being influenced by any sinister designs; he accumulated wealth because he found it was an important instrument in promoting public improvements, and for the purposes of private benevolence. But whether it was that the prevailing system being a child of his own, and he was therefore desirous of palliating some of its imperfections, or that his mind had been bewildered in the mazes of conflicting theories, certain it was that he became incapable of discerning the true principles of apiarian society. Acknowledging most of the existing evils, he always maintained that they could be more effectually overcome without abolishing

society, and in acts of beneficence. The sight of misery which he could not relieve,' says the author of his Eloge, 'rendered Paris disagreeable to him.'"

individual competition, by allowing a more unrestricted freedom of exertion to all the inhabitants of the hive, and by establishing a more liberal policy between the communities of the various hives in their intercourse with each other.

"And what occasion," said Emilius, addressing him, "can my friend have for such an intolerable load of wealth? Does the individual system.impose so much laborious exertion? Had you, Orpheus, listened with more attention to the experimentalist who visited us of late, you would have adopted a policy less toilsome than the present, and equally abundant in its supplies"."—"The scheme of a mere visionary!"

"In medium quærunt is a tempting sentiment," says Mr. Davison. "It seems to be in the way both to benevolence and wealth. It is the sentiment by which the Roman poet has described the œconomy of a hive, and a still greater poet of our own has told us that the inhabitants of a hive may teach‘the art of order to a peopled kingdom.' But men are not bees, as in many respects, so in this: that the love of property, exclusive property, and aversion from labour, make no part of the natural history of that wise insect: but in man they are characteristic: and they are set off in him one against another. They ought to be kept well together. He has his sympathies: but it is not in the first instance with his hive, but within his cell, within his family. The poor man's endeavours can hardly extend any further. For him, the principle of joint labour and community of acquisition is put where it ought to be, when it is in

exclaimed Orpheus; "and much does it surprise the community that a bee of your sagacity should patronize a plan so impracticable and absurd. The advocates of that system maintain, that each bee will have an ample supply of honey,-whence then will arise the motives to exertion? instead of busy bees, we should have none but slothful and idle drones." —“If,” rejoined Emilius, "the most distinguished success in practice is a proof of the futility of opi

fused into his lesson of domestic duty. His capacity of feeling and exertion is just commensurate with it there. It fills his little circle; more is too much for him."-Considerations on the Poor Laws, p. 19, by John Davison, M.A. Fellow of Oriel College.

Unfortunately for Mr. Davison's argument, but happily for poor traduced human nature, facts are opposed to this fallacious reasoning. Societies have existed, and still exist, in which individual exclusive property is unknown, and where labour is more cheerfully performed, and a higher degree of enjoyment and happiness attained, than in any communities founded upon the principle of individual competition. Lycurgus established an equality of property. The Essenes, a sect of the Jews, are described as 66 exceeding all other men that addict themselves to virtue,” and, “having all things in common." The more modern instances are the celebrated establishments of the Jesuits in Paraguay, the Moravians, the Shakers, and the Harmonists in Indiana. In consequence of the superstitious opinions prevailing in these societies, they afford very imperfect examples of the superior advantages to be derived by communities of cooperation composed of an intelligent people unrestricted by prejudice in