Two men, discoursing on the variety of human dispositions, and the probable extent of forbearance, had a dispute respecting Hillel. The one maintained, that it was impossible to irritate or provoke him sufficiently to make him lose his temper: the other, on the contrary, asserted, that not only was it possible, but that he himself would undertake so to work upon Hillel's patience as to force him into ill temper. The result of their dispute was a wager of four hundred gold pieces, which each of them staked: and the challenger prepared himself to obtain an immediate decision. It was the eve of the Sabbath: Hillel was in the act of performing his ablutions, when a man knocked at his gate, and in breathless haste inquired, 'Is Hillel within? I must see him immediately.' Hillel arose prepared to receive his visitor, wrapped himself in his mantle, and went forth to meet him. What is thy wish, my son?' was his greeting. The other replied, 'I have a question to put to thee.' 'Do so, my son,' said Hillel. Why have the Babylonians round heads?' said the inquirer. Indeed, my son,' replied Hillel, 'thy question is one of great importance: The reply thereto is, Because their doctors are not skilful!' The man expressed thankfulness, and departed, and Hillel returned to his former task: but scarcely had he commenced his immersion, ere another knock was heard at his gate, followed by the exclamation, Is Hillel within? Is Hillel within ?' Again Hillel hastened to prepare himself, wrapped his mantle around him and came forth. What is thy wish, my son?' enquired he. I fain would ask thee a question,' replied the other. Do so, and I will answer thee,' said Hillel. Then, tell me, pray, why have the Thermudians round eyes?' Really, my son,' replied Hillel, ‘this question is most important: The answer is, because they live among the sands, and would be more exposed to pain and suffering from grains of sand blown into their eyes, if the shape were oval, than they are at present, as the shape is round.' Again the man thanked him and withdrew, and Hillel returned to his chamber, to resume the occupation in which he had been twice interrupted. Some little time elapsed, and Hillel had just become settled in his bath, when

once more a knock resounded at his gate, and 'Is Hillel within?' was demanded with greater urgency than before. Once more Hillel, enveloped in his mantle, went forth to meet the clamorous intruder. What is thy wish, my son?' he again inquired, with friendly voice: 'If thou wilt permit me, I would require an answer to a question,' said the stranger. Thou shall have it, my son,' replied Hillel. 'Why, then, tell me, I pray thee, have the Africans broad feet?'This is an important question, my son,' said Hillel; 'the answer is, because they live amongst bogs and quagmires; and the broader their fect are, the less risk they run of sinking in these bogs.' I have several other questions to which I would solicit thy replies,' said the man; but I fear thou wilt be angry at my intruding on thy time.' 'Not in the least,' replied Hillel, adjusting his mantle, and seating himself, whatsoever thou hast to ask I will hear, and endeavour to answer.' The stranger began: Art thou Hillel, that is styled the prince of Israel ?' 'Yes!' was the reply. If thou art he,' continued the man, ‘then I wish the like of thee may never again be found in Israel!' 'Why so, my son?' said Hillel. Because, through thee, I lose four hundred gold pieces,' replied the man. Thou must in future be more prudent,' answered the sage: 'Hillel is well worthy that such a sum should be lost on him; but not for twice as much would he lose his temper.'

"We cannot forbear," says the Jewith commentator on this narrative," noticing, not only the model of unequalled patience with which this anecdote makes us acquainted, but likewise the wisdom of holding it up to us as a perfect lesson of that useful virtue. Had the man accosted Hillel rudely, struck him a blow, his forbearance would not have been extraordinary; as he who had taken upon himself to practise patience, would in that case, by the very nature of the trial to which his temper was subjected, be reminded of the rules of conduct he had laid down to himself, and his patience would lose its merit, as it was summoned to meet the occasion. But he who undertook to provoke Hillel was a better judge of human nature, and calculated his chance of success with greater accuracy than to leave room

for the laboured efforts of artifical forbearance. And we doubt not, but our readers will acknowledge that, with any other man than Hillel, the scheme must have succeeded. Let us consider the circumstances: Hillel, venerated by the Jews as their ruler, on account of his moral worth and great learning-accustomed to have questions of the greatest possible importance submitted to his opinion, and to see his decisions carried into effect with all the solemnity due to his acknowledged authority,-the venerable Hillel is withdrawn to his chamber in order to prepare for the Sabbath. Being disturbed, he is forced to dress himself, and to give audience to a visitor, the importance of whose communication can alone apologise for the unseasonable intrusion, and whose urgent haste must be considered as the excuse for the impertinent omission of Hillel's customary title. His expectation is raised, the mighty question is proposed, and proves to be most frivolous. Disappointed expectation, time wasted, and the impatience natural to man on seeing a silly trifle treated as matter of importance, combined to produce their general effect, but in vain; and though the experiment was thrice repeated, the good temper of Hillel withstood the temptation. One more effort the incipient loser tries: 'I have several other questions to which I would solicit thy replies; but I fear thou mayest consider them as a waste of thy time and be offended.' The forbearance of an angel could scarce withstand such cool effrontery. When this, too, fails, the question is put, 'Art thou Hillel, who is styled the prince of Israel?' And the reply, Yes!' is followed by the direct insult, which forms the climax of the gradual, but vain, provocation, and wrings from this baffled judge of human nature the confession that his wager is lost. We agree with Hillel, and exclaim, 'Such matchless patience is well worthy that he who speculates on its frailty, should pay the forfeit of his presumption!'"

"Patience," says Mr. Jay, "must be displayed under provocations. Our opinions, reputations, connexions, offices, business, render us widely vulnerable. The characters of men are various; their pursuits and their interests perpetually

clash: some try us by their ignorance, some by their folly; some by their perverseness; some by their malice. Here, then, is an opportunity for the triumph of patience.—We are very susceptive of irritation; anger is eloquent; revenge is sweet; but to stand calm and collected; to suspend the blow which passion has urged to strike; to drive the reasons of clemency as far as they will go; to bring forward fairly in view the circumstances of mitigation; to distinguish between surprize and deliberation, infirmity and crime; and if infliction be deemed necessary, to leave God to be both the judge and the executioner; this a Christian should labour after. People love to sting the passionate: they who are easily provoked, commit their repose to the keeping of their enemies; they lie down at their feet, and invite them to strike. The man of temper places himself beyond vexatious interruptions."

Thus did Hillel. His superior virtue of patience enabled him to bear, without irritation or petulance, the unseemly intrusion, the impertinence, and the insolence of his vexatious visitor. Certainly the conduct of the man is not to be imitated; for it is not right to attempt to provoke another to anger. But the replies of Hillel may show us that trivial questions, intended only perhaps to vex, may nevertheless so be answered, as to deprive the querist of his conceit, and to convey meekly the words of instruction or approval. Many seemingly idle inquiries may be answered on the principles of sound philosophy: at least we must not cover our ignorance by sharpness and repulsiveness of reply. Calmness of spirit and dignity of manner will check impertinence after a few unsuccessful attempts. He that hath no rule over his own spirit, is like a city that is broken down, and without walls, into which enter, over the ruins, serpents, vagrants, thieves; while the man who in patience possesses his soul, has the command of himself, places a defence all around him, and forbids the entrance of such unwelcome company to offend or discompose."

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But whilst meekness and patience should prevent the ruffling of the spirits under all provocations, this grace must

be connected with humility. We must not grow proud with our forbearance. What worthiness is there in any of us that we should therewith be proud? Humility teaches us that we are weak and unworthy. Our natural temperaments are various. Some dispositions are comparatively insensible, they have not that natural sensitiveness and irritability which occasion others so quickly to resent an insult or an injury. The former therefore have no room to boast of virtue; if the latter obtain a conquest over their besetment, it is only by the power of a divine and gracious agency. If therefore we need a deliverance from an irritable temper, and desire a state of mind that shall not be easily provoked, we must seek it by earnest prayer, as a fruit of that Spirit, which we are told, God will give them who ask it.

The example of the patience of Hillel may afford us amusement, but the most instructive example of meekness must be seen in the person of Jesus. What insults and provocations did he receive from the hands of his enemies. They buffetted him-they scorned him—they spit in his face-they asked him rude questions-they scourged and crucified him, yet he bore all with meekness-he opened not his mouth to revile, but blessed them that cursed him, and prayed for them that despitefully used him. What an illustrious example of patience and meek forbearance! Let us learn to imitate him in these estimable virtues; and this will effectually preserve us from loss of temper, and irritation of mind.

In conclusion, we would recommend our young friends to adopt the following resolution, as the rule for the government of their conduct through life, being well persuaded that, if attentively and constantly observed, it will make their path comparatively free from those numerous annoyances which many find to be as prickly briars, as thorns and nettles in the way. Many are wounded with reproach, and stung with shame, through the neglect of so simple a rule.

"I'll not easily offend,

Nor be easily offended;

What's amiss I'll strive to mend,

And endure what can't be mended." S. X.