scription of this society, and hope often to have the opportunity of communicating, through the pages of our Magazine, some of the excellent articles furnished by its members, to our readers.

ED.

What are the best means of Cultivating the Conversational

Powers?

By good conversational powers we understand, not merely facility of utterance, and elegance of expression, but all those qualities which render conversation useful and agreeable. If this extended definition be allowed, the question before us becomes one of deep interest, embracing not merely the developement of the colloquial faculties, but also the elevation of the mind, and the improvement of the manners. Before attempt

ing a direct reply to this question, we will glance at some of the principal defects in conversation. This will not, I trust, be considered irrelevant-a knowledge of the disease, in the various forms, being usually preparatory to prescribing the remedy. The defects in conversation naturally divide themselves into two classes; faults in the manner of conversing, and those in the matter.

The first thing which attracts our notice in common conversation, is the modulation of the voice; some people talk in a very loud tone, as though they meant to take you by storm instead of argument. But this defect is less frequent among wellbred persons than its opposite, a low tone. To avoid the former, many run into the extreme, and uniformly speak in such a low voice, that the quickest ear fails to catch the mumbled

sentences.

A third fault, is talking too fast. This is frequently the case with very fluent speakers, but not necessarily; this habit should be carefully avoided, as it detracts alike from the dignity of the speaker, and the weight of what is spoken. The fault opposed to this is talking too slow. This sometimes arises from timidity; sometimes from ignorance; but oftener it is a natural defect, which, however, may be overcome by suitable effort.

Another very common fault is talking too much. There is hardly any thing to be met with, in the whole round of petty troubles, so vexatious as one of these perpetual talkers,-especially when, as is most generally the case, there is an utter destitution of ideas. There are some again, who talk too little.

Their enjoyments, and their sorrows, and their intellectual stores, -if they have any-are all locked up; such persons seem to have no idea that they were created social beings, and are under obligation to contribute to the entertainment and improvement of those around them. Some are silent, because they are too indolent to talk; some, because they are too proud, and some, because they have nothing to say.

Another common fault in conversation, is too much vehemence. Some will talk with the greatest earnestness, and make use of the strongest language, with violent gesticulation, on subjects of so little importance that they hardly deserve to be made topics of conversation at all. Many individuals cannot speak with any degree of interest on a subject, without working themselves into a fever-while glowing thoughts and burning words, come pouring out, like lava from a volcano. Nothing can be more ridiculous than such vehemence on trifling occasions. The fault opposite to this is also not unfrequent; that of talking with too little feeling. Vehemence is not contagious, but this dulness is; if the speaker does not feel his own remarks, it is pretty certain nobody else will.

Another defect in manner, is being too dogmatical. Some amiable people contract this positive, magisterial manner of expressing their opinions, which is extremely unpleasant, and can hardly fail to leave the impression that they are very proud and self-opinionated, when, perhaps, this is far from being their character.

Another bad habit in conversation, is that of interrupting. This practice is universally allowed to be very rude, but still it is not unfrequent even among well-bred people. When we interrupt another, it is practically saying to him, "the remark I have to make is so much more important and interesting than what you are saying, that I cannot wait for you to finish." This is exceedingly mortifying to the person who is interrupted, as he, doubtless, has an equally high opinion of his remark,

The last defect of manner, which I shall mention, is, not relying to remarks. A reply should be made to a remark as much as to a question. Persons frequently converse together without appearing to take any notice of each other's observations; they speak alternately but without connexion or dependence it seems as if each was pursuing a different train of thought on the same subject, and giving utterance to those thoughts without regard to the other.

The second division of defects in conversation comprise those which relate to the matter-a less numerous, but more important class than the first.

One of the most prominent faults is egotism. There are many people who seem not to have a single idea beyond themselves; but what is most provoking they appear to think every body else must be equally interested in their affairs. They will worry you for hours with the petty details of what they have been thinking and saying and doing, and because politeness keeps you from showing any signs of uneasiness they imagine you are all attention.,

Another prevailing evil, is detraction. The grand mistake in conversation is talking about persons instead of things; it has ever been a prolific source of evil. It is truly surprising, that the noble faculty of speech should be thus perverted, while the exalted themes which science, literature, and religion present, are neglected.

Having taken a hasty survey of the principal faults in conversation, the question returns, "What are the best means of improving it?" The first step is, to ascertain what are our defects, and carefully to guard against them at all times, even when conversing with our familiar friends.

2. As ideas are the materials of conversation, it is plain that to excel in this art, attention must be given to mental improvement-not merely by the acquisition of ideas, but by so arranging them that they can be called out at pleasure. Though a superior understanding is essential to excellence in conversation, this alone will not insure it. The possession of ideas. does not always give the power to communicate them.

3. The colloquial powers, like all the other faculties, are improved by exercise; nobody learns to talk by always listening. Great advantage may also be derievd from careful attention to the best models: we may improve from all, without imitating any.

Lastly, in order to shine in the social circle we must cultivate the social affections. The law of kindness should be on our lips. We should have a wish to please, and a willingness to be pleased; and while we carefully guard against the faults of conversation ourselves, we should freely forgive them in others.

D.

WE'LL SLEEP TOGETHER.

"And there, pale, beautiful, as if in sleep,

Her dark hair braided graceful with white flowers,
She lay-his own beloved one!"

BY C. E. LEVERETT.

"Tis sacred here! O, softly tread

Miss Landon.

Where death hath stole with midnight gloom; Sweet are the slumberings of the dead;

Sweet is their silent home-the tomb!

The rich memorials of the year,

I scatter round my young bride's bier;
I kneel beside her coffin'd shrine,
And deem her beauties still divine.

List ye to catch her waveless breath?
So light ne'er zephyr fann'd the air—
Gaze ye upon her cheek of death?

Ne'er sculptured monument so fair-
I'd bring my lute, would not its strain
Wake her to dreamy life again;
Its softest notes, methinks, would tell
Of moments loved by each too well.

Sleep on-I would not break thy sleep,
Dear as thou art indeed to me;
Sleep on 'tis mine to wake, and weep,
To burst the spell of memory;—
Thine, thine to wake in worlds above,
And smiling taste thy Father's love;
Thine, thine to bound o'er fields of light,
Arrayed in robes of spotless white.

Sleep on my beautiful, mine own,
I'm near thee as thou takest thy rest-
Sleep on-nor deem thyself alone,

I slumber near thy shrouded breast;
Unchanging love for only thee

Shall soon the earth-robed prisoner free;
He waits with deep impatience, when
Thy smile shall make all bright again.

Hear ye not music on the gale?

It is the breath of her my bride;
Mournfully sweet, like wind-harp's tale,
It woos, it wins me to her side;
We'll sleep together silently,

Nor envy those who bade us die-
Enclosed within one common shrine,

We'll breathe, though dead, 'I'm only thine!'

ANNALS OF LIBERALITY, &c.

"On eagles' wings, immortal, scandals fly,
While virtuous actions are but born and die."

In reference to the caution our Saviour gave his disciples, that in the performance of charities they should not "let the left hand know what the right hand doeth," it has been urged, that all deeds of benevolence should be done privately, and as it were, by stealth. Under these impressions, many good people condemn the practice of publishing the names of those who contribute to charitable or religious institutions. We think this sentiment ought not to prevail. It is evident that the ostentatious motive of being seen by men, which only actuated the hypocritical pharisees, was what our Saviour intended to condemn; because, by the whole tenor of the Gospel, we are instructed that charity, in deed as well as thought, was to be considered the test of the christian character. This character must be exhibited to the world. Christians are commanded to "let their light shine before men," to "give honor to whom honor is due." The collections made in the churches for the poor is commended; individuals, who were devoted in doing good are named; the kindness of the Samaritan, the alms of Cornelius, and the self-denying charities of Dorcas, will stand as patterns of benevolence so long as the Bible is read, and the religion of Him, who went about doing good, and did it publicly too, has a follower on earth. We are so constituted as to need the encouragement of example, and the record of one good deed excites more enthusiasm in the cause of charity, than a thousand benevolent precepts. It is depriving virtue of her influence, to keep her muffled and concealed, while vanity may walk forth gaily in her trappings. How often do we see the marriage of a young lady noted thus-" the beautiful and accomplished Miss," &c. Would it not be quite as modest, and far more likely, to operate beneficially, on female minds, were it to be named that "the benevolent and intelligent Miss," was married, provided the character of the young lady deserved the commendation. It is time for those who are in earnest, to make the world better, to speak boldly and zealously in favor of industry, learning, temperance, truth and charity. These indispensable requisites of republicans and christians, must be made fashionable in our land, and there is no better or surer method