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collected and published in six volumes, by his nephew, William E. Channing, which have passed through numerous editions. Among the most admired of his general writings are his Remarks on the Character and Writings of John Milton; on Bonaparte ; on Fenelon ; and on Self-Culture. Of the last it has been justly said, that “its direct appeal to whatever of character or manliness there may be in the young, is almost irresistible."

THE PURIFYING INFLUENCE OF POETRY.

We beliere that poetry, far from injuring society, is one of the great instruments of its refinement and exaltation. It lifts the mind above ordinary life, gives it a respite from depressing cares, and awakens the consciousness of its affinity with what is pure and noble. In its legitimate and highest efforts, it has the same tendency and aim with Christianity,--that is, to spiritualize our nature. True, poetry has been made the instrument of vice, the pander of bad passions; but when genius thus stoops, it dims its fires, and parts with much of its power; and even when poetry is enslaved to licentiousness and misanthropy, she cannot wholly forget her true vocation. Strains of pure feeling, touches of tenderness, images of innocent happiness, sympathies with what is good in our nature, bursts of scorn or indignation at the hollowness of the world, passages true to our moral nature, often escape in an immoral work, and show us how hard it is for a gifted spirit to divorce itself wholly from what is good. Poetry has a natural alliance with our best' affections. It delights in the beauty and sublimity of outward nature and of the soul. It indeed portrays with terrible energy the excesses of the passions; but they are passions which show a mighty nature, which are full of power, which command awe, and excite a deep though shuddering sympathy. Its great tendency and purpose is to carry the mind be. yond and above the beaten, dusty, weary walks of ordinary life; to lift it into a purer element, and to breathe into it more profound and generous emotion. It reveals to us the loveliness of nature, brings back the freshness of youthful feeling, revives the relish of simple pleasures, keeps unquenched the enthusiasm which warmed the spring-time of our being, refines youthful love, strengthens our interest in human nature by vivid delineations of its tenderest and loftiest feelings, spreads our sympathies over all classes of society, knits us by new ties with universal being, and, through the brightness of its prophetic visions, helps faith to lay hold on the future life.

We are aware that it is objected to poetry that it gives wrong views and excites false expectations of life, peoples the mind with shadows and illusions, and builds up imagination on the ruins of wisdom. That there is a wisdom against which poetry wars—the wisdom of the senses, which makes physical comfort and gratification the supreme good, and wealth the chief interest of life—we do not deny; nor do we deem it the least service which poetry renders to mankind, that it redeems them from the thraldom of this earth-born prudence. But, passing over this topic, we would observe that the complaint against poetry, as abounding in illusion and deception, is, in the main, groundless. In many poems there is more of truth than in many histories and philosophic theories. The fictions of genius are often the vehicles of the sublimest verities, and its flashes often open new regions of thought, and throw new light on the mysteries of our being. In poetry, the letter is falsehood, but the spirit is often profoundest wisdom. truth thus dwells in the boldest fictions of the poet, much more may it be expected in his delineations of life; for the present life, which is the first stage of the immortal mind, abounds in the materials of poetry, and it is the highest office of the bard to detect this divine element among the grosser pleasures and labors of our earthly being. The present life is not wholly prosaic, precise, tame, and finite. To the gifted eye it abounds in the poetic. The affections which spread beyond ourselves, and stretch far into futurity; the workings of mighty passions, which seem to arm the soul with an almost superhuman energy; the innocent and irrepressible joy of infancy; the bloom, and buoyancy, and dazzling hopes of youth; the throbbings of the heart when it first wakes to love, and dreams of a happiness too vast for earth ; woman, with her beauty, and grace, and gentleness, and fulness of feeling, and depth of affection, and her blushes of purity, and the tones and looks which only a mother's heart can inspire,—these are all poetical. It is not true that the poet paints a life which does not exist. He only extracts and concentrates, as it were,

life's ethereal essence, arrests and condenses its volatile fragrance, brings together its scattered beauties, and prolongs its more refined but evanescent joys; and in this he does well; for it is good to feel that life is not wholly usurped by cares for subsistence and physical gratifications, but admits, in measures which may be indefinitely enlarged, sentiments and delights worthy of a higher being. This power of poetry to refine our views of life and happiness is more and more needed as society advances. It is needed to withstand the encroachments of heartless and artificial manners, which make civilization so tame and uninteresting. It is needed to counteract the tendency of physical science, which-being now sought, not, as formerly, for intellectual gratification, but for multiplying bodily comforts—requires a new development of imagination, taste, and poetry, to preserve men from sinking into an earthly, material, epicurean life.

BOOKS.

In the best books, great men talk to us, give us their most precious thoughts, and pour their souls into ours. God be thanked for books! They are the voices of the distant and the dead, and make us heirs of the spiritual life of past ages. Books are the true levellers. They give to all who will faithfully use them the society, the spiritual presence, of the best and greatest of our race. No matter how poor I am,—no matter though the prosperous of my own time will not enter my obscure dwelling,—if the sacred writers will enter and take up their abode under my roof, if Milton will cross my threshold to sing to me of Paradise, and Shakspeare to open to me the worlds of imagination and the workings of the human heart, and Franklin to enrich me with his practical wisdom.--I shall not pine for want of intellectual companionship, and I may become a cultivated man, though excluded from what is called the best society in the place where I live.

TIIE MORAL DIGNITY OF THE EDUCATIONAL PROFESSION.

One of the surest signs of the regeneration of society will be the elevation of the art of teaching to the highest rank in the community. When a people shall learn that its greatest benefactors and most important members are men devoted to the liberal instruction of all its classes, to the work of raising to life its buried intellect, it will have opened to itself the path of true glory.

There is no office higher than that of a teacher of youth; for there is nothing on earth so precious as the mind, soul, and character of the child. No office should be regarded with greater respect. The first minds in the community should be encouraged to assume it. Parents should do all but impoverish themselves, to induce such to become the guardians and guides of their children. To this good all their show and luxury should be sacrificed.

Here they should be lavish, whilst they straiten themselves in every thing else. They should wear the cheapest clothes, live on the plainest food, if they can in no other way secure to their families the best instruction. They should have no anxiety to accumulate property for their children, provided they can place them under influences which will awaken their faculties, inspire them with pure and high principles, and fit them to bear a manly, useful, and honorable part in the world. No language can express

1“ The expression of gratitude is a virtue and a pleasure: a liberal mind will delight to celebrate the memory of its parents; and the teachers of science are the parents of the mind."--GIBBOY.

the cruelty or folly of that economy which, to leave a fortune to a child, starves his intellect, impoverishes his heart.

MILTON AND JOHNSON.

We have enlarged on Milton's character, not only from the pleasure of paying that sacred debt which the mind owes to him who has quickened and delighted it, but from an apprehension that Milton has not yet reaped his due harvest of esteem and veneration. The mists which the prejudices and bigotry of Johnson spread over his bright name, are not yet wholly scattered, though fast passing away. We wish not to disparage Johnson. We could find no pleasure in sacrificing one great man to the manes of another. But we owe it to Milton and to other illustrious names to say that Johnson has failed of the highest end of biography, which is to give immortality to virtue, and to call forth fervent admiration towards those who have shed splendor on past ages. We acquit Johnson, however, of intentional misrepresentation. He did not, and could not, appreciate Milton. We doubt whether two other minds, having so little in common as those of which we are now speaking, can be found in the higher walks of literature. Johnson was great in his own sphere, but that sphere was comparatively “of the earth,” whilst Milton's was only inferior to that of angels. It was customary, in the day of Johnson's glory, to call him a giant, to class him with a mighty but still an earth-born race. Milton we should rank among seraphs. Johnson's mind acted chiefly on man's actual condition, on the realities of life, on the springs of human action, on the passions which now agitate society, and he seems hardly to have dreamed of a higher state of the human mind than was then exhibited. Milton, on the other hand, burned with a deep yet calm love of moral grandeur and celestial purity. He thought, not so much of what man is, as of what he might become. His own mind was a revelation to him of a higher condition of humanity, and to promote this he thirsted and toiled for freedom, as the element for the growth and improvement of his nature. In religion, Johnson was gloomy and inclined to superstition, and on the subject of government leaned towards absolute power; and the idea of reforming either never entered his mind but to disturb and provoke it. The church and the civil polity under which he lived seemed to him perfect, unless he may have thought that the former would be improved by a larger infusion of Romish rites and doctrines, and the latter by an enlargement of the royal prerogative. Hence a tame acquiescence in the present forms of religion and government marks his works. Hence we find so little in his writings which is electric and soul-kindling, and which gives the reader a consciousness of being made for a state of loftier thought and feeling than the present. Milton's whole soul, on the contrary, revolted against the maxims of legitimacy, hereditary faith, and servile reverence for established power. He could not brook the bondage to which men had bowed for ages. “ Reformation” was the first word of public warning which broke from his youthful lips, and the hope of it was the solace of his declining years. The difference between Milton and Johnson may be traced, not only in these great features of mind, but in their whole characters. Milton was refined and spiritual in his habits, temperate almost to abstemiousness, and refreshed himself after intellectual effort by music. Johnson inclined to more sensual delights. Milton was exquisitely alive to the outward creation, to sounds, motions, and forms, to natural beauty and grandeur. Johnson, through defect of physical organization, if not through deeper deficiency, had little susceptibility of these pure and delicate pleasures, and would not have exchanged the strand for the vale of Tempe or the gardens of the Hesperides. How could Johnson be just to Milton ?

CHRISTIANITY THE GREAT EMANCIPATOR.

I pass to another topic suggested by Mr. Gurncy's book. What is it, let me ask, which has freed the West India slave, and is now raising him to the dignity of a man? The answer is most cheering. The great emancipator has been Christianity. Policy, interest, state-craft, church-craft, the low motives which have originated other revolutions, have not worked here. From the times of Clarkson and Wilberforce down to the present day, the friends of the slave, who have pleaded his cause and broken his chains, have been Christians; and it is from Christ, the divine philanthropist, from the inspiration of his cross, that they have gathered faith, hope, and love for the conflict. This illustration of the spirit and power of Christianity is a bright addition to the evidences of its truth. We have here the miracle of a great nation, rising in its strength, not for conquest, not to assert its own rights, but to free and elevate the most despised and injured race on earth; and as this stands alone in human history, so it recalls to us those wonderful works of mercy and power by which the divinity of our religion was at first confirmed.

It is with deep sorrow that I am compelled to turn to the contrast between religion in England and religion in America. There it vindicates the cause of the oppressed; here it rivets the chain and hardens the heart of the oppressor.

At the South, what is the Christian ministry doing for the slave? Teaching the rightfulness of his yoke, joining in the cry against the men

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