as much truth as beauty, he stands like a column in the midst of ruins. It has been said that the secret of his style belongs to the circumstances of his life, as well as to the peculiar temperament of the man. He wrote the history of his own times, and they presented but few bright spots on which the eye could repose with pleasure. But he paints the features of that dark and fearful peace, of that awful and portentous silence of despotism, convulsed as it was by internal dissensions and agitated by all the vices of a profligate populace and an abandoned nobility, in words of enchantment. While they seem to express every thing that is terrible in tragedy, they suggest to the imagination more than meets the ear. No man could have described those scenes as he has done but one who had seen and felt them. His vivid and graphic pictures speak at once to the eye, to the imagination, and to the heart; and without any of the parade or ostentation of cloquence, he impresses on the mind of the reader all the feelings which seem to prevail in his own.

The current of fashion has for some time been setting strongly against classical learning. In an age of so much intellectual activity as the present, all sorts of new opinions are received with favor. The most extravagant have their hour of triumph until they are chased from the stage by some new absurdity, or until the restless love of change is drawn off to some more startling paradox. This insatiable thirst for novelty is carried into literature as well as other things. But the principles of good taste are unchangeable. They have their foundations deeply laid in nature and truth, and the tide of time which sweeps into oblivion the sickly illusions of distempered imaginations, passes over these unhurt. The Bavii and Maevii of former ages, who

like those of later times enjoyed for their hour the sunshine of fashionable celebrity, have been long ago gathered to their long home, but the beauties of Homer and Virgil are as fresh now as they were at the beginning. Independent of the arguments commonly used in favor of classical learning, there are two considerations which recommend these studies to peculiar favor in this country. I advert to them the more willingly, because they have not been usually urged in proportion to their importance.

If

The first is addressed to our literary ambition. there be any department of elegant literature in which we may hope to surpass our European ancestors and cotemporaries, it is in eloquence. It is the fairest and most hopeful field which now remains for literary distinction. In every other the moderns, if they have not equalled, are not far behind the ancients. Their poetry can scarcely claim an advantage over that of the moderns, except what it owes directly to the superiority of the ancient languages. But if we except some of the finest productions of the French pulpit in the reign of Louis XIV. there is nothing in modern literature which approaches the eloquence of antiquity. The most accomplished of our forensic and parliamentary speakers are at an immeasurable distance from the perfection of the ancient orators. If there be any modern nation, which may hope to emulate them with some prospect of success, it is our own. In our free institutions and in the free genius of our countrymen we have all that is necessary. The soil is prepared and we are already a nation of debaters. But if we would add to the faculty of fluent speaking the gifts of eloquence, these must be sought where the ancients found them, in a patient and persevering devotion to

the art. We must be made sensible both of its dignity and its difficulty, and nothing can so effectually give us this knowledge as a familiar acquaintance with the inimitable remains of the orators of Greece and Rome.

The second consideration is of a political character. The feudal governments of Europe may have an interest in discouraging a taste for these studies. The literature of antiquity, in its prevailing tone and character, is deeply impregnated with the free spirit of the age in which it was produced. Nothing can be more repugnant to that temper of patient servility which it is the policy of such governments to foster. Nothing can more powerfully invigorate those generous feelings which are inspired by the consciousness of freedom, than a familiarity with the historians and orators of Greece and Rome. There is an uncompromising spirit of liberty breathing its divine inspirations over every page, wholly irreconcilable with that courtly suppleness which is adapted to the genius of these governments. These proud republicans had no superstitious veneration for anointed heads. They were accustomed to behold suppliant royalty trembling in the antichambers of their Senate, or its haughty spirit still more humbled in swelling the triumphal pomp of their generals and consuls. These sights served to nourish a profound feeling of the dignity, which is attached to the person of a freeman, a feeling more deeply engra ved on the spirit of antiquity than any other sentiment of the heart. It seems to have constituted the very soul of their genius, and it breathes its sacred fires through every ramification of their literature. So intimately was it incorporated with the very elements of their intellectual nature, that nothing could extinguish it short of those calamities which spread their deadly

mildews over the fires of genius itself. After the constitutional liberty of the country sunk under the weight of military despotism, its scattered flames still broke out at intervals in the few great men who arose to throw a gleam of brightness over the surrounding gloom. It shewed itself in the pathetic and affecting complaints of Tacitus, and burst forth in the bitter and indignant sarcasms of Juvenal. The venerable father of song declared in prophetic numbers that the first day of servitude robbed man of half his virtue, and Longinus, the last of the ancient race of great men, holds up the lights of fifteen centuries experience to verify the words of the poet. It is democracy, says he, that is the propitious nurse of great talents, and it is only in democracy that they flourish. Let the minions of legitimacy then extinguish if they can the emulation of ancient eloquence; it is their most dangerous enemy; but let us, who inherit the liberties of the ancient republics, cherish it with a sacred devotion. It is at once the child and the champion of freedom.

RELIGION.

By Jason Whitman.

RELIGION, as introduced to us by our Saviour, attracts our attention and enlists our affections, not by any solemn pomp or formal parade, but by her beautiful and interesting simplicity, her real and intrinsic worth. Nor has she been introduced to us, merely that she

may dwell in our temples to be gazed at from a distance and occasionally adored. No. She has been introduced to us, that we might take her familiarly by the hand, conduct her into our houses and seat her by our firesides,—not as an occasional visitor there, but as an intimate friend-perfectly free and unreserved, ever ready to lend her aid in making home the abode of happiness, or to go forth with us and assist in elevating and purifying the pleasures and the intercourse of social life; ever ready to assist in the various labors of lifeto guide and cheer the conversation-to bend over the bed of sickness, or to mingle her sympathies with those who are mourning. It is her office to elevate and improve mankind, not by looking down upon them from above, but by dwelling familiarly and habitually among them, restraining, by the respect which her presence inspires, every thing impure and unholy, until she has awakened aspirations after the pure, the holy, the spiritual, the infinite and eternal. Such was the Christian Religion as introduced to us by our Saviour. Would that she might ever remain such, an inmate of our houses, a member of our family circles, whose form and features are familiar to our children, and for whom their attachment grows with their growth and strengthens with their strength. But such have not, it would seem, been the feelings of mankind in regard to her. They, filled with admiration, perhaps, for her excellence, and fearing, lest she might be treated with rude familiarity, have thought to add to her dignity and to increase the respect entertained for her, by enveloping her in the folds of unintelligible mysteries, and by suffering her to be approached only in a formal manner, upon the set days when and the appointed places where