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There is no sound save when the passing breeze
Wakes a faint whisper in the yielding trees,
And heaven is cloudless as the solitude
Snatched from this Babel—of the wise and good.

The stars are peeping through that vault of blue,
As redolent of peace and calmness too;
Not as when brooding o'er creation's birth,
They sang together, and the sons of earth

Shouted for joy, but mournfully serene,
As though they wept that sin should intervene,
And death and woe spread round destruction there,
To mar a prospect so divinely fair.

The breeze is chill, and yet I love to stray
Whiling in thought the twilight hours away,
Where the grey yew, by time and tempest riven,
Courts a last glimmer from the western heaven,
With solemn step the church-yard's gloom to tread,
And pass an hour in converse with the dead.

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• Look to yourselves'-as o'er the silent grave * You mark with wandering eyes the wild grass wave, . And if the thought of death may start a tear, Moisten with it his tomb who moulders here

I knew him : and have watched his wandering feet,
Seek from the blaze of day some cool retreat
Where he might lay him on the grass green sod,
Communing thro' his works, with nature's God,
While down his cheek a faultering tear would steal,
And a faint sigh his troubled thoughts reveal,
For he would read in earth, sea, air, and sky

Thanksgiving, and the voice of melody'-
He was alone ungrateful; all around
Even “ mute nature" made a joyful sound:
Aud tho' while musing, in his troubled breast
The fire might kindle, it was soon supprest;
For sin spread round it such a tainted air,
The flame of love could not burn brightly there.


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Selections from the Works of the Latin Poets, with

English Notes. Parts I. and II.-Baker & Fletcher. 1825.

We know a great many of our young female friends are learning Latin—we wish that all were so-and-we are assured they will be obliged to us for the mention of books in which they may amuse themselves with the best productions of the language, without risk of meeting with any thing the careful parent might object to place in the hands of his children. The first part contains Selections from Horace, the second from Virgil, with English Notes of explanation of proper names, mythological references, &c. in the form of a school-book, and one that we do not doubt will be found very useful. Our opinion of this study for young ladies we have already more than once expressed, and it is becoming every day more general among well-educated girls. That “a little learning is a dangerous thing,” is a longstanding maxim; and the advocates for idleness and ignorance, either on their own behalf or on that of others, have brought it to bear alike on the Latin Grammar of polite education, and the Primer of the National School. It may be doubted whether the original propounder of this sentiment would not be much surprised at its application, and confess there is a minimum of learning so extremely small as to be below the reach of the danger. If this be not so, women are under a necessity of being absolutely ignorant, or excessively learned, neither of which extremes we believe to be good for them-therefore in opposition to this established maxim, we venture to think that a little learning, and a great deal of good sense, would be the very best compound for female intellect. But if we should have the learning without the sense? That would be unfortunate, especially for the honour of learning, which would have all the discredit of the deficiency; though how it could be guilty of producing it, would be hard to say. If it can be ascertained that any individual has not, and never will bave any sense, we are quite agreed that she had better not have any learning—but if sense may be cultured and matured as other mental endowments may, we believe that ignorance is not the means. We have made these remarks in connexion with the mention of this publication, because some people persist in thinking, when we speak of Latin for girls, we wish to make them learned--though we perceive not ourselves any connexion between the two, and we should be sorry that our children learned to imagine any. With respect to the present publications, we can recommend them as well selected, and particularly useful to those who may desire to teach themselves without the assistance of a master.



La simplicité qui est une vertu, loin d'être grossière, est quelque chose de sublime. Tous les gens de bien la goûtent, l'admirent, sentent quand ils la blessent, la remarquent en autrui, et sentent ce qui est necessaire pour la pratiquer; mais ils auroient de la peine à dire précisément ce que c'est que cette vertu. La simplicité est une droiture de l'ame qui retranche tout retour inutile sur elle-même et sur ses actions. Elle est différente de la sincérité. La sincérité est une vertu au-dessous de la simplicité. On voit beaucoup de gens qui sont sincères sans être simples : ils ne disent rien qu'ils ne croient vrai: ils ne veulent passer que pour ce qu'ils sont; mais ils craignent sans cesse de passer pour ce qu'ils ne sont pas; ils sont toujours à s'étudier eux-mêmes, a compasser toutes leurs paroles et toutes leurs

pensées, et à repasser tout ce qu'ils ont fait dans la crainte d'avoir fait trop ou trop peu. Çes gens-là sont sincères; mais ils ne sont pas simples : ils ne sont pas à leur aise avec les autres, et les autres ne sont pas à leur aise avec eux : on n'y trouve rien d'aisé, rien de libre, rien d'ingénu, rien de naturel; on aimeroit mieux des gens moins réguliers et plus imparfaits qui fussent moins composés.



In A.D. 1352, Henry, Duke of Lancaster, having been informed of some reproachful words spoken against him by a Duke of Brunswick, resolved to sail over to France to fight him. But before he committed his innocence to the trial of the sword, he desired the Bishops of England to assist him with their prayers, and to recommend him and his cause to the mercy of God. Accordingly Radulphus de Salopia, Bishop of Bath and Wells, enjoined all the clergy of his diocese to exhort the people in their sundry cures every Sunday and holyday, with all humility and devotion, to beg of God, who is the giver of victory, that he would appear for the honour of his holy name, and the clearing the truth of the noble Duke, and the glory of the English nation, by giving success to his arms.-The original in the Register of Bath and Wells.



Lord Chesterfield observes that civility and sweetness of manners are directly required by our Saviour's practical exposition of the second great command of the moral law---" That we should do to others whatsoever we would that they should do to us." All men love to be treated with civility, and are bound therefore by the law of God to exhibit such treatment to others. The Chinese proverbially and justly observe, that a man without civility, is a man without common

Such manners are the proper polish of that most beautiful of all diamonds, virtue; and enable it to shine with its own peculiar lustre. They render the character lovely, increase exceedingly the power of those who possess them to do good, and secure them a thousand kind offices, to which coarse, rough, and brutal men are utterly strangers. Children, in order to be taught such manners, beside being particularly instructed in their nature, should especially be accustomed to the company of those from whom they may be successfully copied.


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