reton, Young, and Brewster, who have found ample scope for the most profound thought in the contemplation of a soap bubble. It may appear at first sight, that these small matters are unworthy of the attention of Philosophers; but, by a more attentive investigation, they will be found very interesting, and moreover, of the greatest importance. A plate of any transparent medium which is of a certain thinness, will not reflect or transmit white light; but it will be divided more or less into the primitive colours of the Spectrum. The best way of observing the colours of thin films of a liquid, is to immerse the mouth of a wine glass into a mixture of soap and water, and then to hold it in a vertical position, when a film of the soapy fluid is stretched over it. It will then be observed that the upper edge becomes nearly black, while the parts below this dark part will be divided by horizontal lines into a series of coloured fringes. If we wish to exhibit the colours of a thin plate of air, the most simple process, is that described in the Philosophical Transactions for the year 1816 : take a slip of thick Crown glass, notch it on the side with a file, and then, by applying a heated iron, make a crack, extending towards the centre. If we now examine the surface of this crack at an angle of 500 or 60°, we shall see the surface of the crack covered with coloured fringes parallel to the termination of the crack. On account of the perfect polish of the separated surfaces, these colours will be very brilliant. The coloured light seen by transmission may be observed if the surfaces of the plate of glass are polished, and the breadth and position of the coloured fringes may be altered by varying the thickness of the plate of air by opening or closing the crack in the glass with the hand. The method pursued by Sir Isaac Newton in these investigations was to apply three pairs of clamp screws to keep together two telescope lenses of unequal focal lengths. By gradually increasing the pressure, a circular system of coloured rings was displayed in the centre of the glasses. These he studied with peculiar care, and compared them with the thickness of the stratum of air enclosed. When the glasses were the most compressed, there was a black spot in the centre; and the coloured fringes seen by reflected light were in this order of succession: black, blue, white, yellow, red; violet, blue, green, yellow, red; purple, blue, green, yellow, red : green, red; greenish-blue, red; greenish-blue, pale red; greenish-blue, reddish-white. By calculation, he found that the thickness of the air at the darkest part of the first dark ring made by perpendicular rays was one eighty-nine-thousandth part of an inch. These colours seen reflected, become somewhat altered when viewed by transmitted light: that is, by looking through the lenses. In this case, the order of succession is as follows: the central spot is white, then yellowish-red; black, violet, blue, white, yellow, red; violet, blue, green, yellow, red. For the explanation of these curious phenomena, which he had studied with such care, Sir Isaac devised the theory of fits of easy reflection and transmission, which, though entirely hypothetical, served well to link together the various facts. By the doctrine of undulations, the colours of thin plates are supposed to arise from the interference of the light reflected from the second surface of the plate with that which was reflected from the first surface. This hypothesis is so much more simple and probable that it is now generally considered satisfactory. We must reserve for another paper a similar sketch of the phenomena of double refraction and polarization, and the more complicated observations of Fraunhofer on the lines and colours of the spectrum. It may be observed, and will be still more so as we proceed, that frequent additions and alterations have been made to the original idea of Huygens, in order to adapt the theory to the newly discovered facts. Probably the real nature of Light will be soon established. (To be continued.) RECONCILIATION. BY MRS. GODWIN.* "Let not the Sun go down upon your wrath." COME chase that dark shadow of wrath from thy brow, This hand I extend hath too often clasp'd thine, How light was the cause whence our discord arose Is life, then, a grant so secure or so long, That we waste it in strife and in sorrow? Alas! we forget while we brood o'er each wrong Come pledge me ere yet speeding forth on thy path— O let not the bright sun go down on thy wrath: LOYAL SUGGESTIONS, HUMBLY SUBMITTED TO THE QUEEN's MOST EXCELLENT MAJESTY; MADAM,-One of your humble subjects ventures to address a letter to his Sovereign, which is, (as it purports to be,) intended for her perusal; which has the novelty of proceeding from most respectful feelings; and in writing which the author has been unenvious of that ingenuity which contrives at the same time to violate manly courtesy and loyal decorum. A short poem by this lady, entitled "The Two Voices," appeared in our Num. ber for April. We were not aware at the time of its insertion that we had permission to publish her name. N. S.-VOL. I. 4 E The many obstacles which may prevent this appeal from reaching your Majesty's eye are distinctly understood. A queen is, alas! more frequently surrounded by courtiers than by friends: the former will not, I fear, facilitate an aim, which I feel convinced the latter, be their reverence ever so deep, or their affection ever so zealous, would not oppose. But whilst there remains the remotest chance that one of your people may gain access to the ear of her who is (nominally at least) the guardian of National interests, I have sufficient excitement to my task. Indeed, I would hope that if my own individual efforts should fail, they may prove suggestions to more able (though not more loyal) brethren, by whose successive exertions the truths which I now utter may be eventu ally deemed worthy of royal consideration. To your Majesty, as the ruler of a civilised and distinguished land, observations connected with its well-being are most naturally offered. But it is the happiness of Britain's Sovereign to be distinguished by the feminine as well as by the regal character. It is an encouragement to the present writer that the Queen cannot be severed from the woman; that the transient temporal dignity is a phase of the eternal loving principle, which Scripture designates "Seraph," and which we have baptised The latter in her true and primitive purity is identical with "woman." the former. Great joy is it that the woman is inseparable from the Queen. "Queen" would be but another name for monster were it otherwise. The woman is a legitimate and divine expression of the Ineffable; the queen is an instituted representation of human activity. The woman is The former is an unperishing glory; the queen is ever a waning one. in the sphere of the infinite, and is alien to declension or mutability; a finite law governs the latter, and makes its very rising synonymous with its progress to extinction. What woman is essentially, and what her human and physical exhibitions would show her to be (were there not in us a conscience always It is presuming primal good), are two points of the greatest import. not now either concurrent with space or time to enter into an analysis of the reasons why the woman or seraph nature should express itself outwardly in a manner so unworthy; but the apparent discrepancies are to be reconciled-a solution is to be supplied to this, the deepest of all enigmas. Sufficient is it now to say that the temporal queen should be subordinate to the eternal woman, even as the eternal woman moves in willing accordance with the infinite Progenitor. It is thus that the divine nature, unchecked by rebellion, may reveal itself through the womanly character in the regal one. And so it must be, before we can interpret, in its highest sense, the apostrophe of the Jewish poet: "Through thee kings reign, and princes decree justice." Most The present state of the country renders investigation, perhaps, more requisite than agreeable. Whether we look at the religious or political worlds, we find them divided into sections almost innumerable. evident it is, that the nation can never be happy which involves so many antagonistic parties. It may be asserted with equal truth that no remedy can arise from a coalition between the divisional bodies, even were it * Cherubim know most; Seraphim love most. possible. It is not a coalition, but a union, that is necessary. It is not a forced amalgamation of fractions that can constitute a worthy entirety. As well might we expect that a combination of discords would produce a melody. A new and truer series of feelings must supplant those which exist at present. The union source, which is love itself, must be appealed to, before any amelioration can take place. Vainly do we fritter away our time in discussing the merits of doctrines which are all incomplete ; while we are estranged from those sympathies which (would we hearken to their voice) declare all codes, creeds, and systems delusive, which do not present to human hearts one common ground, in which they may meet each other, and the God who sheds over such spot his reconciling presence. But it were vain to narrate evils, could no counteracting specific be suggested. Vain were the appeal to the Sovereign, if she were unable to present in her example an excitement to the glorious feelings which rest latent in the bosoms of her people-which indeed dwell in her own. But recognising their existence in all as a conscience-generated truth, the possibility of exemplary reform must necessarily be conceded. All that it is requisite to ask is, that the sceptre-swayer shall practically carry out the idea within her of what a woman-queen should be. If the royal artist were entreated to give a verbal portraiture of some excellent Ruler, worthy of the greatest affections, and deserving of the highest earthly elevation, she would surely delineate a being whose extended sympathies should embrace all classes of the population-all modes of opinion: and in involving them, should prove her superiority to them; a being whose charity should have faith to believe that the just Father of the Universe gave his divine patrimony for the participation of every child; a being who, while pitying the misrepresentation of heaven-created powers, should penetrate through the dark veil into the sanctuary which it conceals; who, applying earthly punishment to none for errors of belief (not even by withholding from the delinquents exhibitions of her kindness), should argue with them most eloquently by her more elevated character -reproach them most effectually by her better being. If such idea of feminine government should exist in your Majesty's mind, believe that it resides not there as a dream to delight the imagination; but as a law to be fulfilled in action. Associate, then, Madam, your favor and influence with all whose energies are devoted to the loveinspiring spirit-with all whose activities are universal and disinterested, though they may have been accidently numbered in sectarian grades. Encourage all in whom singleness of purpose is revealed, whatever be its mode of expression; and should a Pestalozzi arise, deny him not your patronage, because his pupils are not instructed in the Church Catechism; should a Fourrier present himself, lend him your countenance, even though his plan for social reform be unsanctioned by act of Parliament. In your connection with the loving, you address the most potent appeal to the loveless; the new commandment "Love one another" is not an addendum to, but an embodiment of, the preceding ten. "He prayeth best who loveth best." The true lover is the truly religious man. Numerous are those around her Majesty who would bring from the Holy Bible, arguments in opposition to the course of conduct which is here pointed out. It is necessary to be explicit ;-such remonstrances must not be listened to. Is irreverence intended towards the sacred book? In the sight of him whose inspiration it reflects-no! But to the constructions which are generally put upon it we owe no deference. The glad tidings some have interpreted as an annunciation of blessings to the few, and of despair to the many. The comment is characderised by the author, and not by the text. The despot has used Scripture as an aid to irresponsible tyranny. The democrat as a support of every disorderly outrage. The proprietor of a burying-ground (he cannot be called the minister of peace), as an apology for denying sepulture to the dead. Thus, though it stands a model divinely symmetrical, earth-directed eyes have seen only its incongruous shadow, and have discerned neither the lineaments of its countenance, nor the perfection of its form. Bitter mockery were it of man's noblest hopes, did the possibility exist, that any revelation of the Most High could conflict with the instincts of conscience in the soul. We are enabled to recognise the Scriptures as the offspring of divine paternity only by these instincts,-nay through them. In ancient prophets and apostles, did the inspirer utter those oracles which are chronicled in the Bible. Be it ever remembered, that the solemn inspiration which a book may record, must a thousand times more vitally and essentially appertain to the writer, than to the work which he produces. From the pure love which creates in the being, the idea of what he ought to be, is every true inspiration, every influence of heaven, every breath of God. Let the Queen, then, desiring to act as best becomes the dignity of a Sovereign, and the far higher character of woman, implicitly obey all kind and universal impulses which reside in her bosom. The verbal signs by which these are represented have been misconstrued, and will be misconstrued; but the internal voice is unambiguous to the humble and sincere auditor. To turn now to the political aspect, which is but an exponent of the religious or rather of the irreligious one. I would draw your Majesty's attention not to party collisions,-the preconcerted mummeries which are enacted for the special gratification of the uninitiate, but I would most respectfully submit to your notice one or two crying violations of all that is noble and righteous in principle--violations of man's intelligent dignity;-of woman's celestial sympathy; and of God's universal excellence. You cannot, Madam, be unaware of the revolting scenes which ever and anon, indelibly disgrace the naval and military history of Britain. It is painful to dwell on a subject so loathsome-yet how selfish that sensibility which recoils from the mere narrative of deeds the perpetration of which it does not prohibit. No eloquence of speech, no colouring of imagination is necessary to place before every feminine mind the impossibility of witnessing the scenes referred to, with unmingled love for the monarch who permits their recurrence. O Madam, that you would condescend to reflect upon the new position you would assume to your people, by directing your influence against one savage custom! I beseech you to think how your tacit acquiesence in it affects your character. What an object of unmeasured loathing (however innocently at present) you must become in the eyes of every victim to this fiend-emu 1 |