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To picture in prophetic rhyme
That dim, far-distant, shadowy time, -
So distant that it seems o'er bold
Even to say, “When I am old.”

3. When I am old ? - Perhaps ere£, then

I shall be missed from haunts of men ;
Perhaps my dwelling will be found
Beneath the green and quiet mound;
My name by stranger hands enrolled
Among the dead — ere I am old.
Ere I am old ? — That time is now,
For youth sits lightly on my brow;
My limbs are firm, and strong, and free,
Life hath a thousand charms for me ;
Charms that will long their influence hold
Within my heart - ere I am old.
Ere I am old, 0, let me give
My life to learning how to live!
Then shall I meet with willing heart
An early summons to depart,
Or find my lengthened days consoled
By God's sweet peace – when I am old.



For the strength of the hills we bless thee, our God, our fathers

God! Thou hast made thy children mighty, by the touch of the mountain

sod. Thou hast fixed our ark of refuge where the spoiler's foot ne'er

trod ; For the strength of the hills we bless thee, our God, our fathers'

God! We are watchers of a beacon whose light must never die ; We are guardians of an altar midst the silence of the sky; The rocks yield founts of courage, struck forth as by thy rod; For the strength of the hills we bless thee, our God, our fathers'



For the dark-resounding caverns, where thy still, small voice is

heard; For the strong pines of the forests, that by thy breath are stirred; For the storins, on whose free pinions thy spirit walks abroad; For the strength of the hills, we bless thee, our God, our fathers'

God :

The royal eagle darteth on his quarryE from the heights,
And the stag that knows no master seeks there his wild delights;
But we, for thy communion, have sought the mountain sod;
For the strength of the hills we bless thee, our God, our fithers'

The banner of the chieftain162 far, far below us waves;
The war-horse of the spearman cannot reach our lofty cares,
Thy dark clouds wrap the threshold of Freedom's last abode;
For the strength of the hills we bless thee, our God, our fathers'

God! For the shadow of thy presence, round our camp of rock outspread ; For the stern defiles of battle, bearing record of our dead; For the snows and for the torrents, for the free heart's burial sod; For the strength of the hills, we bless thee, our God, our fathers' God!


CXII. — IS KNOWLEDGE POWER? 1. IF I wished to prove the value of religion, would you think I served it much if I took as my motto “Religion is power”? Would not that be a base and sordid view of its advantages ? And would you not say, he who regards religion as a power intends to abuse it as a priestcraft? If the cause be holy, do not weigh it in the scales of the market; if its objects be peaceful, do not seek to arm it with the wěapons of strife ; if it is to be the ce'ment of society, do not vaunt it as the triumph of class against class.

2. Knowledge is one of the powers in the moral world, but one that, in its immediate result, is not always of the most worldly advantage to the possessor. It is one of the slowest, because one of the most durable, of agencies. It may take a thousand years for a thought to come into power, and the thinker who origin. ated it might have died in rags or in chains. Saith an Italian proverb, “ The teacher is like the candle, Er which lights others in consuming itself.”

3. Therefore, he who has the true ambition of knowledge should entertain it for the power of his ideä, not for the power it may bestow on himself. It should be lodged in the conscience, and, like the conscience, look for no certain reward on this side the grave. And, since knowledge is compatible with good and with evil, would it not be better to say, “ Knowledge is a trust”? Hence, so far from considering that we do all that is needful to accomplish ourselves as men when we cultivate only the intellect, we should remember that we thereby continually increase the range of our desires, and therefore of our temptations.

4. We should endeavor, simultaneously, to cultivate both those affections of the heart which prove the ignorant to be God's children no less than the wise, and those moral qualities which have made men great and good when reading and writing were scarcely known. Patience and fortitude under poverty and distress; humility and beneficence amidst grandeur and wealth; justice, the father of all the more solid virtucs, softened by charity, which is their loving mother; accompanied by these, knowledge, indeed, becomes the magnificent crown of humanity, - not the imperious despot, but the checked and tempered sovereign of the soul.


5. It is a miserable mistake, though by no means an unfrequent one, to suppose that the value of the intellect consists mainly or principally in its sufficiency for our worldly furtherance. The man who can come to such a conclusion is in much the same degree of baseness and absurdity as those who were followers of our Saviour only for the sake of the loaves and fishes. We value intelligence high, rot because it may lead us to such things, as, indeed, it often does, but because it raises us above them. Not that I am one of those who regard the advantages of this world as things absolutely of no account. Good houses and good clothes, and a good diet, and guod possessions generally, are welcome, for the most part, even to the most rational man. I would not detract from thein; let them pass for their full value; only thus much would I say, that the only effect upon our welfare of these and all other external things is by their impressions upon the mind.

6. Impressions from without never fail to be dulled and deadened by repetition. But our intellectual habits, on the contrary, E1 are strengthened by exercise; they become quicker, more vivid. and more agreeable, from day to day. As the mind is the man, we must address ourselves to the mind if we would procure the mau's enjoyment; we must frame it to energy, and quickness, and sensibility. A person of loose, and feeble, and listless disposition, will be feeb?, and listless still, though he be surrounded with pleasurable resources. They will merely tantalize him ; he can do nothing with great means; whereas the man of intelligence, quick, lively; and full of spirit, can make much of very little means, turn all things to account, find everywhere a soul of gladness, and “good in everything."

7. Thus am I requited. This is the service that my mind, with all the pains that I have bestowed upon it, has rendered me; and verily, the reward is not such as to attract the worldly

eyc, or kindle the lust of covetousness. There is nothing of show or glitter in it; nothing of pomp or circumstance: neither by its means have I arrived, nor am I ever likely to arrive, at greatness. It speaks not in the trumpet-blast of fame, but in the still voice of consciousness. Nor yet am I altogether sure that my mind, as I have framed it, will insure me what is called success in life; for this depends not on one's self; occasion may be wanting to it, competition may keep it out, accident may frustrate it.

8. But, though it has given me none of these things, it has done me a far better service, inasmuch as it has enabled me to forego them, and to live contentedly without them. It can never assure me the favors of fortune, but it has made me independent of her. By its aid I can find my happiness in myself, instead of looking for it anxiously, and hurriedly, and vainly, in things without me. This is my reward; and, on the whole, comparing what I have gained with what I have undergone, I am well sat. isfied with it, — satisfied to the very fulness of gratitude. Truly then did Solomon say unto us, “ Wisdom is the principal thing; therefore get wisdom; and, with all thy getting, get understand. ing. Exalt her, and she shall promote thee; she shall bring thee 'to honor when thou dost embrace her. Forsake her not, and she shall preserve thee; love her, and she shall keep thee.”


1. Onwards! throw all terrors off!

Slight the scorner, — scorn the scoff.
In the race, and not the prize,
Glory's true distinction lies.
Triumph herds with meanest things,
Common robbers, vilest kings,
'Midst the reckless multitude!
But the generous, but the good,
Stand in modesty alone,
Still serenely struggling on,
Planting peacefully the secds
Of bright hopes and better deeds.

2. Mark the slowly-moving plough:

Is its day of victory now?
It defiles the emerald sod,
'Whelms the flowers beneath the clod.
Wait the swiftly-coming hours, -
Fairer green and sweeter flowers,
Richer fruits, will soon appcar,
Cornucopiuski of the year!



1. DEMOSTHENES. — Creasy. " Or all political characters,” says the German historian, Heeren, “ Demos'thěnēs is the most sublime; he is the purest tragic character with which history is acquainted. When, still trembling with the ve'hement force of his language, we read his life in Plutarch, 1 when we transfer ourselves into his times and his situation, we are carried away by a deeper interest than can be excited by any hero of the epical muse or of tragedy. El From his first appearance till the moment when he swallowed poison in the temple, we see him contending against destiny, which seems to mock him with malignant cruelty. It throws him to the ground, but never subdues him.

“What a crowd of emotions must have struggled through his manly breast amidst this interchange of reviving and expiring hopes! How natural was it that the lines of melancholy and of indignation, such as we yet behold in his bust, should have been imprinted on his severe countenance! It was his high calling to be the pillar of a sinking state. Thirty years he remained true to this cause, nor did he yield till he was buried beneath the ruins of his country.”

It was about the middle of the fourth century Er before our era when Demosthenes began to command attention in the Athenian assemblies. His first attempt, like those of Walpole and Sheri. dan in the British parliament, I was a failure ; and the derision which he received from the multitude would have discouraged an inferior spirit forever. It only nerved Demosthenes to severer study, and to a more obstinate contest with his physical disadvantages. He assiduously practised his growing powers as an advocate before the legal tribunals before he again ventured to speak on state affairs. But at length he reappeared before the people, and the dominion of his genius was supreme.

2. CICERO AND DEMOSTHENES COMPARED. — Fenelon. To me Demos'thěnēs seems superior to Cicero. I yield to no one in my admiration of the latter. He adorns whatever ho touches. He lends honor to speech. He uscs words as no one else can use them. His versatility is beyond description. He is even concise and vehement when disposed to be so, as against Căt'iline, against Včrres, against An'tony. But we de. tect the embellishments in his discourses. The art is marvellous, but it is not hidden. Tho orator does not, in his concern for the

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