spirit-stirring poetry. If they are not such, they are not in the spirit of music. 2. They should be poetry of a subjective character, the poetry of the heart, which paints things not as they are, but as they are felt; not full of accurately defined images and details, but of sentiments vague, though real. They should awaken our aspiration to the unknown, the infinite, the unfathomable. 3. They should be oft-repeated and familiar, hallowed by something of antiquity. The words, which are the theme of music, the nucleus about which music weaves its various web of feelings and fancies, had better be fixed and known. Herein is much of the power of the Catholic music. The Miserere, the Stabat Mater, the Agnus Dei, have been themes for innumerable composers, from Haydn and Mozart, down to the merest professors of thorough bass. And this is the office of music, to be the inexhaustible commentator upon the simple words in which are wrapped up infinite feelings and infinite imaginings. We have vastly too many hymns. Every little rhymester feels himself competent to make them. Whoever has learned the mechanics of rhythm, and can measure off a verse upon his fingers and put two rhymes together, feels himself called upon to write, to supply the exhaustless demand of ordinations and celebrations. The rare Lyric, -the choicest flower on poetic soil, which is not made but flows, which cannot be imitated, for it is the work of nature, which springs from feeling, shapes itself under the most delicate touch of the purest sense of the beautiful,—-every drop in whose composition is from the soul's depths, every tint and hue elaborated from wondrous machinery within, whose shadowy shapes suggested the eye but dimly sees, for it sees through tears, whose sound never comes to a determinate close upon the ear, for it touches the creative sympathies of every heart and lives on there for ever, -this wonderwork of genius has become the staple product of prosaic minds, who build it up mechanically out of commonplace thoughts easily rhymed, taking quaint exaggerations and far-fetched figures for poetry, mechanical measure for music, unmeaning and stale phrases of penitence, or joy, or praise, for feeling. Men do not blush to write and publish them by the six hundred at a time! 4. It should be the poetry of a musical mind. Not to speak here of the peculiarity in the spirit of music, which should mingle with the poetic spirit in the production of poetry to be sung, we would urge this simple reason that there are a thousand little correspondencies between the rhythm of poetic verse and of music, which can only be expected to be appreciated by him who combines in himself both poetry and music. With regard to the adaptation of poetry to music but two things need be said; they should correspond in sentiment and in rhythm. A barbarous practice is that of ours of repeating the same tune to all the verses of a hymn, however much they may differ in sentiment, and in the disposition of long and short syllables, pauses, and so forth. Every hymn should be composed for an express piece of music, or every piece of music for a hymn. And in most cases the music, instead of being a tune of just four lines, should vary with every part of the hymn. The time will be, we trust, when any exception to this will be regarded as a curious remnant of a rude and antiquated taste. These are but hints about a great subject. If extravagant statements need to be qualified, abstract ones to be illustrated, or dim, distant ideas to be brought home to closer observation, it is because we must be brief. We have perhaps held up too high an idea of Church Music. It was because we could not go into details, or state the modifications our principles might undergo in practice. Entertaining a high ideal we are by no means disposed to quarrel with all that falls short of it. hold, that the only way by which we can correct practice, is to work with a perfect idea before our mind's eye. In this view, we have given this imperfect statement of the philosophy of Church Music as a means of exciting and sustaining devotional sentiments, and of the general principles upon which its efficacy depends. We J. S. D. : NOTICES AND INTELLIGENCE. Religion and the Church, by CHARLES FOLLEN. Number I. Boston James Munroe & Co. 1836. 12mo. pp. 42. Dr. Follen has here presented us with the first number of a series of original and profound disquisitions on some of the most important topics connected with religion and the church. He says, in the Preface: -- My object is, to trace religion to its foundation in man; and to judge of religious institutions according to their adaptation to human nature. In my reasoning, therefore, I appeal to no external authority, however important, but solely to such facts as are within reach of the observation of every one, making use of his senses, and attending to the operations of his own mind. Those records which by different portions of mankind are considered as of divine origin, have been consulted so far as they contain any revelation of human nature; and no farther than the facts thus brought to light can be ascertained and proved, at any time, by the consciousness of each individual, no matter whether the same truths could have been discovered or not, by the unassisted exercise of our own faculties. My inquiries and reasonings are addressed to observing and thinking men and women, whatever advantages of information they may have possessed, and to whatever results their own experience and investigation may have led them. Whatever assertions I advance, they must appear before the judgment seat of every independent mind. Whether the facts I assert, relate to the outer or the inner man, the senses and the consciousness of every one, are the competent judges of the facts. Whatever inferences I draw from them, his own reason, acting upon the verdict of his senses and his consciousness, must pass sentence on my conclusions.” — p. vi. The first chapter is given to the illustration and defence of his definition of Religion, which he makes to consist in "the tendency of the human mind to the Infinite." Faith, in any thing that transcends the horizon of the senses, is," he tells us, "essentially of a religious nature; it is the manifestation of the same tendency to the Infinite, which leads man, from the worship of powers supposed to be infinite, on to the conception and adoration of one God." As a specimen of Dr. Follen's style of thinking and writing, we give the following: "The enlargement of man's knowledge is gradual and slow; yet his comparative ignorance does not prevent him from searching after objects that shall satisfy infinite desires. It is natural, therefore, as he by degrees extends the circle of his ideas, that he should ascribe a superhuman and supernatural character and origin to things which transcend only his own limited knowledge of the powers of nature, and of man. Nay, he will spoil and pervert his own sound powers of observation and judgment of common events, by a fond and confident anticipation of wonders. He will carry uncertainty into the safest calculations of science, by taking into account something that lies beyond all calcu lation. He observes the stars, not so much with a view to comprehend their appointed courses and eternal laws, or to find an unalterable standard for the division of time, and regulation of human affairs. He studies astronomy, in order to penetrate the meaning of all those points and figures which cover the dome of heaven with their mysterious splendor, to find the key to all these brilliant hieroglyphics in which He who sees the end from the beginning, was supposed to have re corded the future history of man. Thus the profound calculations of astronomy give way to the magnificent dreams of astrology. In the same manner he enters upon the study of chemistry as a novitiate for the wonders of alchymy. In the medical science and profession he is not content with inquiring into the natural causes of disease, and the powers of healing, which provident nature has laid up in her various works for her suffering children. He slights the simples used in ordinary, and resorts to magic antidotes and sympathetic cures, to remove the distempers brought on, as he believes, by unclean spirits or Circean draughts. In morals, the regular performance of every duty, amidst the changes and conflicts of life, does not come up to his ideal standard of holiness; in order to rise beyond nature, and above the world, he shuts himself out from the society of men, and subjects himself to the most unnatural and arbitrary abstinences and torments. The evidences of design in all the works of nature soon strike the awakening mind of man; but not being able to comprehend the whole series of means and ends in this vast system, and not sufficiently cultivated to take into account his own ignorance, he is apt to think that every event which has an influence upon his condition, is designed wholly or chiefly for himself. Hence he will cast the lot, or observe the flight of birds, and the entrails of animals, in order to find out the designs of Providence, and his own destiny. His mind not being enlarged and profound enough to trace to the Infinite One all the evidences of designing power in nature, he seizes upon its most striking manifestations. He personifies, that is, he considers those powers of nature which have a favorable or injurious influence on himself as designing beings; he pays them honor, strives to gain their favor and avert their displeasure by supplications and gifts, under the idea that the gods can be propitiated by the same means by which his superiors among men, kings and their satraps, the gods of this earth, are influenced. "Who does not see in all these vague strivings and imaginings, the first unfolding of the seeds of infinity in the soul of man? These seeds only need a tender and judicious treatment, the influence of a religious education, to grow up into a rational, spiritual, and practical faith. All errors in religion, all mistakes as to the true object of worship, arise not from the principle itself, but from the ignorance, the false conceptions of other things; they are owing to a want of general correct information. Information, science, as I have before observed, instead of encroaching on the legitimate domain of religion, open to the awaking eye of faith an infinite instead of a finite sphere of contemplation. Thus the prediction of eclipses, the knowledge of the calendar, have been objects of religious awe to the ignorant multitude of men, as long as they were kept from them by selfish priests. But as the light of science puts to flight the visions of a deceived imagination, the religious principle, no longer dazzled by striking appearances, and engrossed by things and events that can be measured and calculated, presses on to the great First Cause of change and harmony in the universe. The workings of a fond, and credulous, and wonder-loving imagination seek refuge, and find a legitimate sphere, in poetry; while the principle of religion, no longer satisfied with the objects of childish awe and rapture, lives, and moves, and has its being in the infinity of truth."— pp. 25 - 28. VOL. XXI. -3D s. VOL. 111. NO. II. - 34 - 66 In In the second chapter he takes up the question, "What is Theology?" This he answers by saying, that as religion is the tendency of human nature to the Infinite, theology is the science of religion." He then goes on to show, that "theological learning deserves the name of a science only so far as it possesses these three essential requisites, truth, universality, and order." the tracts which follow, he proposes to discuss, in their connexion with " practical theology," "the nature and value of prayer, preaching, and discussion; the influence of poetry, music, painting, statuary, and architecture; the tendency of religious associations, established creeds, symbols, and forms of worship; and the advantages of a clergy distinct from the people." Until Dr. Follen has had opportunity to develope still further his plan, it would be premature to go at length into any criticisms on the work; but we cannot let the occasion pass, without expressing the high expectations which the first number has awakened, and the earnest hope that its reception by the public will be such as to encourage him to go on without delay with so good an undertaking so well begun. The Old World and the New; or, A Journal of Reflections and Observations made on a Tour in Europe. By the Rev. ORVILLE DEWEY. In Two Volumes. 12mo. New York: Harper & Brothers. 1836. We have failed of obtaining a proper notice of this work for the present number; but our regret at the disappointment is the less, as the public have saved the critics the trouble of pronouncing judgment on its merits by anticipating a favorable decision, and acting accordingly. This decision we should be the last to wish to reverse, even if it were within our power. Hardly any book of Travels has appeared in this country, which has been read more generally and eagerly, or been quoted and referred to in the public journals in a manner more flattering to the author. If the reader has sometimes laid down the volumes with an unsatisfied feeling, we suspect that it has commonly been in consequence of his going to them in the expectation of finding what they are not intended, and do not profess, to give. Mr. Dewey has adopted the only course which seemed to leave open to a tourist in Europe at this day much chance or scope for original remark. Instead of filling up his "Journal" with the antiquities and statistics of the several places visited by him, or going into minute descriptions of localities, of all which other travellers have furnished us enough and to satiety, he has aimed rather to sketch the impressions made on the mind of an educated and liberal-minded citizen of the New World, by the scenes of the Old World, and to follow out interesting trains of thought suggested on the spot. And this he has done in the free, unstudied, and, we may add, unequal man |