541. SCORN, is negligent anger: it insinuates therefore, by a voluntary slackness, or disarming of the nerves, a known, or concluded essence of all power in the united object, even to make the de

fence seem necessary: and the unbraced muscles are assisted in this show of contemptuous disregard, by an affected smile upon the eye, because slack nerves, if at the same time the looks were also languid, would too much resemble sorrow, or even fear; whereas, the purpose is disdain and insult: and tho' in more provoking serious cases, where scorn admits disturbance, it assumes some sense of anger, it must still retain the slack unguarded languor of the nerves, lest it should seem to have conceived impressions of some estimable and important weightiness, where its design is utter disregard and negligence.

Age, thou art shamed; Rome, thou hast lost the breed of noble bloods; When went there by an age, since the sun shone, But it was famed with more than one man?

When could they say, till now, who talked of Rome, That her wide walls-encompassed but one man! 542. LANGUAGE OF FEELING. There is an original element in our natures, a connection between the senses, the mind and the heart, implanted by the Creator, for pure and noble purposes, which cannot be reasoned away. You cannot argue men out of their senses and feelings; and, after having wearied yourself and others, by talking about books and history, set your foot upon the spot, where some great and memorable exploit was achieved, especially, with those whom you claim kindred, and your heart swells within you. You do not now reason; you feel the inspiration of the place. Your cold philosophy vanishes, and you are ready to put off your shoes from your feet; for the place whereon you stand is holy. A language which letters cannot shape, which sounds cannot convey, speaks, not to the head, but to the heart, not to the understanding, but to the affections.

The player's profession,-
Lies not in trick, or attitude, or start,
Nature's true knowledge is the only art,
The strong-felt passion bolts into his face;
The mind untouch'd, what is it but grimace!
To this one standard, make your just appeal,
Here lies the golden secret, learn to feel:
Or fool, or monarch, happy or distress'd,
No actor pleases that is not possess'd.
A single look more marks the internal woe,
Than all the windings of the lengthening oh!
Up to the face the quick sensation flies,
And darts its meaning from the speaking eyes;
Love, transport, madness, anger, scorn, despair,
And all the passions, all the soul is there.

Thoughts! what are they?
They are my constant friends;

Who, when harsh fate its dull brow bends,
Uncloud me with a smiling ray,

And, in the depth of midnight, force a day.

Anecdote. To a man of exalted mind, the forgiveness of injuries, is productive of more pleasure and satisfaction, than obtaining vengeance. The Roman emperor, Adrian, who was skilled in all the accomplishments of body and mind, one day seeing a person, who had injured him, in his former station, thus addressed him, "You are safe now; I am emperor."

Braying. There are braying men in the world as well as braying asses; for, what's loud and senseless talking, huffing, and swearing, any other then a more fashionable way of braying?

Varieties. 1. Idlers should leave the industrious to their labor, and visit only those who are as idle as themselves. 2. There are some minds, which, like the buzzard's eye, can pass heedlessly over the beauties of nature, and see nothing but the carcase, rotting in the corner. 3. He, is well constituted, who grieves not for what he has not, and rejoices for that he has. 4. True ease in writing, speaking and singing, comes from art, not chance. 6. When once a man falls, all will tread on him. 7. The action should always keep time with the emphasis and the voice: it should be the result of feeling, not of thought.

His words were fire, both light and heat! At once
I had read and heard of eloquence before, [son.
With zeal they warmed us and convinc'd with rea-
How 't is despotic-takes the heart by storm,
Where'er the ramparts, prejudice, or use,
Environ it withal; how, 'fore its march,
Stony resolves have given way like flax;
How it can raise, or lay, the mighty surge
Of popular commotion, as the wind,
The wave that frets the sea-but, till to-day,
I never proved its power. When he began,
A thousand hearers pricked their ears to list,
With each a different heart; when he left off,
Each man could tell his neighbor's by his own.
Rage-is the shortest passion of our souls.
Like narrow brooks, that rise with sudden show'rs,
It swells in haste, and falls again as soon.
Still, as it ebbs, the softer thoughts flow in,
And the deceiver-love-supplies its place.

VIRTUE THE BEST TREASURE.
Virtue, the strength and beauty of the soul,
Is the best gift of Heav'n: a happiness--
That, even above the smiles and frowns of fate,
Exalts great nature's favorites: a wealth
That ne'er encumbers; nor to baser hands
Can be transferr'd. It is the only good-
Man justly boasts of, or can call his own.
Riches-are oft by guilt and baseness earn'd.
But for one end, one much-neglected use,
Are riches worth our care; (for nature's wants
Are few, and without opulence supplied;)
This noble end is-to produce the soul:
To show the virtues in their fairest light;
And make humanity-the minister
Of bounteous Providence.

I stand-as one upon a rock,
Environ'd-with a wilderness of sea;
Who marks the waxing tide-grow wave by wave,
Expecting ever, when some envious surge
Will, in his brinish bowels, swallow him.

543. SHAME-or a sense of appearing to a disadvantage, before one's fellow-creatures, turns away the face from the beholders, covers it with blushes, hangs the head, casts down the eyes, draws down and contracts the eye-brows; either strikes the person dumb, or, if he attempts to say anything, in his own defence, causes his tongue to falter, confounds his utterance, and puts him upon making a thousand gestures and grimaces, to keep himself in countenance: all which only heightens

his confusion and embarrassment.
Oh my dread Lord-

I should be guiltier-than my guiltiness,
To think I can live undiscernible,
When I perceive your grace, like power divine,
Hath looked upon my passes; then, good prince,
No longer session-hold upon my shame,
But let my trial-be my own confession;
Immediate sentence then, and sequent death,
Is all the grace I beg.

Hard Questions. In every step, which reason takes in demonstrative knowledge, must there be intuitive certainty? Does the power of intuition, imply that of reasoning, when combined with the faculty of memory? In examining those processes of thought, which conduct the mind, by a series of consequences, from premises to a conclusion, is there any intellectual act whatever, which the joint operation of memory, and what is called intuition, does not sufficiently explain? What is the distinction between the elements of reasoning, and the principles of reasoning! If the elements of reasoning are employed to connect the concatenations in an argument; and if an argument could not be made without the elements of reasoning; does it follow, that the elements of reasoning imply the principles of reasoning? If, in every step which reason takes in demonstrative knowledge, there must be intuitive certainty, does this necessarily imply anything more, than that, without the intuitive power, we could not know when one link in the chain was completed?

Modesty in a man is never to be allowed as a good quality, but a weakness, if it suppresses his virtue, and hides it from the world, when he has, at the same time, a mind to exert himself. A modest person seldom fails to gain the good-will of those he converses with, because nobody envies a man, who does not appear to be pleased with himself.

Miscellaneous. 1. It is a striking feature in the present day, that men are more and more inclined to bring old sayings and doings to the test of questions, as these-what do they mean? and what for? and consequently, are beginning to awake from a long mental sleep, and to assert their right to judge and act for themselves. 2. Great hinderance to good is often found in the want of energy in the character, arising from an individual not having accustomed himself to try and do his best, on all occasions. 3. Whoever would become a person of intelligence and prudence, in any of the departments of life, must early accustom himself and herself to look for the meaning of his own and others' sayings; and consider well the end and object of his own, and others' doings. For often vice-provok'd to shameBorrows the color-of a virtuous deed: Thus, libertines-are chaste, and misers-good, A coward-valiant.

That holy Shame, which ne'er forgets

What clear renown-it used to wear;

Whose blush remains, when Virtue sets,

To show her sunshine-has been there.

A flush, [cheek,
(As shame, deep shame, had once burnt on her
Then linger'd there forever) look'd like health
Offering hope, vain hope, to the pale lip;
Like the rich crimson-of the evening sky,
Brightest-when night is coming.
Wise men-ne'er sit and wail their loss,
But cheerly seek how to redress their harms,
What tho' the mast-be now blown over-board,
The cable broke, the holding anchor lost,
And half our sailors swallow'd in the flood?

Should leave the helm, and, like a fearful lad,
With tearful eyes, add water to the sea,
And give more strength to that which hath too much;
Whiles, in his moan, the ship splits on the rock,
Which industry-and courage--might have sav'd?

544. SURPRISE AT UNEXPECTED EVENTS. Gone to be married; gone to swear a peace! False blood to false blood joined! Gone to be friends! Shall Lewis have Blanch? and Blanch these pro-Yet lives our pilot still: Is 't meet, that he It is not so: thou hast mis-spoke, mis-heard? [vinces? Be well advised, tell o'er thy tale again: It cannot be! thou dost but say 'tis so; What dost thou mean by shaking of thy head? What means that hand-upon that breast of thine? Why holds thine eye-that lamentable rheum, Varieties. 1. It is wrong to affront anyLike a proud river-peering o'er his bounds? body; and he who does it, must expect to be Be these sad sighs confirmers of thy words? paid in his own coin. 2. Many persons, in easy circumstances, often ruin themselves, Then speak again; not all thy former tale, by attempting to vie with the rich. 3. Do not But this one word-whether thy tale be true? the works of God, as well as his Word-teach Anecdote. To Cure Sore Eyes. "Good- lessons of wisdom? 4. Everything tends to morning, landlord," said a man the other produce its likeness; the idle make their asday, as he stepped into a tavern to get some-sociates idle; the libertine-corrupts the inthing to drink. "Good-morning, sir," replied mine host; "how do you do?" "Oh, I don't know," said the man, raising his goggles, and wiping away the rheum; "I'm plagued most to death with these ere pesky sore eyes. I wish you'd tell me how to cure 'em." "Willingly," said the merry host. "Wear your goggles over your mouth, wash your eyes in brandy, and I'll warrant a cure."

Vice-oft is hid in virtue's fair disguise,
And, in her honor'd form-escapes inquiring eyes.

nocent; the quarrelsome -create broils;
gamesters-make gamesters, and thieves,
thieves. 5. Are thinking and motion--all
the actions of which we can conceive? think
ing-being an act of the mind, as motion is
of matter? 6. Which invention is more im-
portant, that of the mariner's compass, or the
art of printing? 7. When we truly love
God, we shall also love one another.

The real patriot-bears his private wrongs,
Rather than right them-at the public cost.

No, my dear, you must not sit; for I intend
to make you stand, this evening, as long as
position.
you made lady B- remain in the same

545. SUSPICION: JEALOUSY. Fear of another's endeavoring to prevent our attainment of the desired good, raises our SUSPICION; and suspicion of his having obtained, or likely to obtain it, raises, or constitutes JEALOUSY. Jealousy between the sexes-is a ferment of love, hatred, hope, fear, Laconic. There is no difference between shame, anxiety grief, pity, suspicion, envy, pride, knowledge and temperance; for he, who knows rage, cruelty, vengeance, sadness, and every oth-what is good, and embraces it, who knows what er tormenting passion, which can agitate the is bad, and avoids it, is learned and temperate. But human mind. Therefore, to express it well, one should know how to represent all these pas- they, who know very well what ought to be done, sions by turns, and often several of them together: and yet do quite otherwise, are ignorant and stupid. it shows itself by restlessness, peevishness, thoughtfulness, anxiety, and absence of mind. Sometimes it bursts out into piteous complaints and weeping: then a gleam of hope, that all is yet well, lights up the countenance into a momentary smile: immediately the face, clouded with general gloom, shows the mind over-cast again with horrid suspicions, and frightful imaginations; thus the jealous-is a prey to the most tormenting feelings, and is alternately tantalized with hope, and plunged into despair.

Varieties. 1. What is the difference between possessing the good things of life, and enjoying them? 2. In our intercourse with others, we should ascertain what they wish to hear; not what we wish to say. 3. True politeness may be cherished in the hovel, as well as in the palace; and the most tattered clothing, cannot conceal its charms. 4. Is not true religion-eternally the same, whatever may be the conduct of its professors? 5. Humility-learns the lessons from itself; while it never scorns the instructions of othliness ers. 6. Beauty-gains nothing, and home-loses much, by gaudy attire. 7. Music-tends to harmonize and melodize the affections and thoughts, as well as to animate, and lubricate the inventive faculties. truth, which manifests itself by virtue of its 8. Everything that originates in order, is inherent light. 9. The groves and the woods are the musical academies of the singing birds. 10. Time and space are confined to

matter.

Who finds the heifer dead, and bleeding fresh, And sees fast by a butcher with an axe, But will suspect, 'twas he that made the slaughter? Who finds the partridge in the puttock's nest, But may imagine how the bird was dead, Although the kite soar with unbloodied beak? 546. HANDS, FEET AND ARMS. Observe accurately, the different positions of the feet, hands, arms, &c. of the oratorical and poetical engravings, and that of the passions; and study out the various causes, or subjects, and states of thoughts and feelings, prompting them; and, in imitating them, there will often be suggested to you the appropriate feeling and thought. Each engraving should be made a particular subject of study; and there is more matter on a page of engravings, than on any printed page; but, in speaking, never think about making gestures; let them be the result of unrestrained feel-But Shakspeare paints stronger and better than you, ing, and they will be more likely to be right: guard, sedulously against all affectation, and do nothing you do not feel and think. If these hints and suggestions are not of use to you, more would be of but little service; and to illustrate every me, and many more, you will find an abundance of examples in the work; which is designed for those who think.

Would he were fatter; but I fear him not:
Yes, if my name were liable to fear,

I do not know the man, I should avoid

So soon as this spare Cassius. He reads much;
He is a great observer, and he looks
Quite through the deeds of men.

He loves no plays; he hears no music;
Seldom he smiles; and smiles in such a sort,
As if he mocked himself, and scorned his spirit,
That could be moved to smile at anything.
Such men as he, be never at heart's ease,
Whilst they behold a greater than themselves,
And therefore, are they very dangerous.

Anecdote. Queen Caroline, having observed that her daughter, the princess, had made one of the ladies about her, stand a long time, while the princess was talking to her, on some trifling subject, was resolved to give her a suitable reprimand. Therefore, when the princess came, in the evening, to read to her mother, as usual, and was drawing a chair to sit down, the queen said to her,

As Nature and Garrick were talking one day,
It chanced they had words, and fell out;
Dame Reason would fain have prevented a fray,
Says Garrick, I honor you, madam, 'tis true,
But could not, for both were so stout.
And with pride, to your laws, I submit ;

All critics of taste will admit.

How! Shakspeare paint better and stronger than 1,
Not a word in his volumes I ever could see,
(Cries Nature, quite touch'd to the soul;)

And thou, wicked thief,-nay, the story I'll tell,
But what from my records he stole.
Whenever I paint, or I draw,

My pencils you filch, and my colors you steal,
For which thou shalt suffer the law;
And when on the stage, in full lustre you shine,
To me all the praise shall be given:
The toil shall be yours, and the honor be mine,
So Nature and Garrick are even.
Foul jealousy, that turnest love divine

To joyless dread, and mak'st the loving heart
With hateful thoughts to languish and to pine,
And feed itself with self-consuming smart,
Of all the passions in the mind, thou vilest art.
O, let him far be banished away,

And in his stead let love forever dwell;
Sweet love, that doth his golden wings embay
In blessed nectar, and pure pleasure's well,
Untroubled of vile fear or bitter fell.

The soul of man-
Createth its own destiny of power;
And, as the trial,-is intense here,
His being-hath a nobler strength in heaven.
O marriage! marriage! what a curse—is thine,
Where hands, alone, consent—and hearts—abhor.

PRINCIPLES OF ELOCUTION.

Lacontes. 1. It is very easy, when a child 247. TEACHING, INSTRUCTING. EXPLAINING, INCULCATING, OR GIVING ORDERS, requires a mild, asks a silly question, to show that it is so; and, if serene air, sometimes approaching to an authoritative gravity; the features and gestures altering according to the age, or dignity of the pupil, or audience, and importance of the subject discussed. To youth, it should be mild, open, serene, and condescending. To equals and superiors, modest and diffident; but, when the subject is of great dignity and importance, the air and manner of conveying the instruction, ought to be firm and emphatical; the eye steady and open, the eyebrow a little drawn over it, but not so much as to look dogmatical; the voice strong, steady, clear; the articulation distinct; the utterance slow, and the manner approaching to confidence, rather peremptory. Pol. Wherefore, gentle maiden,

The bay-trees, in our country, are all wither'd,
And meteors-fright the fixed stars of heaven;
The pale-faced moon-looks bloody on the earth,
And lean-look'd prophets-whisper fearful change;
Rich men look sad, and ruffians dance and leap,
The one, in fear to lose what they enjoy,
The other, to enjoy-by rage and war.
Go to your bosom;

Knock there; and ask your heart what it doth know
That's like my brother's fault: if it confess
A natural guiltiness, such as his is,

Let it not sound a thought upon your tongue
Against my brother.

29

the question cannot be answered, it is better to
say so at once; for a child has too much common
perception to expect that his parent knows ev'ry
thing; but to refuse to answer, without giving a
reason, impresses the child, that his parent is un-
kind and unreasonable. 2. The very sight of a
child ought to inspire a parent, or teacher, with
the thought, "What can I say to be useful to him?
or what can I say to please him?" 3. The habit
to each according to his capacity, is an invaluable
of talking familiarly and usefully to his children,
quality in a parent, and its exercise will be de-
cases, never to charge want of charity,, except
lightful to both. 4. Let it be a rule with us, in all
where we can, from a want of justice.

Anecdote. Sir Isaac Newton-possessed
a remarkably mild and even temper. On a
particular occasion, he was called out of his
study, to an adjoining apartment, when his
favorite little dog, named Diamond, threw
down a lighted lamp among his papers, and
the almost finished labors of many years, were
consumed in a few moments. Sir Isaac soon
returned, and beheld, with great mortification,
his irreparable loss; but he only exclaimed,
with his usual self-possession, "O Diamond,
Diamond! thou little knowest the mischief
thou hast done."

You undergo too strict a paradox,

Striving to make an ugly deed look fair:

Your words have took such pains, as if they labor'd
To bring manslaughter into form, set quarreling
Upon the head of valor; which, indeed,

Is valor misbegot, and came into the world
When sects and factions were newly born:
He's truly valiant, that can wisely suffer

The worst, that man can breathe; and make his wrongs
His outsides; wear them, like his raiment, carelessly;
And ne'er prefer his injuries to his heart,
To bring it into danger.

If wrongs be evils, and enforced, us kill,
What folly 'tis, to hazard life for ill?

Varieties. 1. Is toleration a duty for oth-
ers, and not for ourselves? 2. One blessing
of life, my dear friend, is-to give. 3. It is no
proof of freedom from error, that we are acute
in distinguishing the errors of others; this
shows that all reformers, are men of like pas-
sions with ourselves. 4. National industry
is the principal thing, that can make a nation
great; it is the vestal fire, which we must keep
alive, and consider that all our prosperity is
coupled with its existence. 5. If we are fit
for heaven, are we not fit for earth? 6. It is
better to live contentedly in our condition,
than to affect to look bigger than we are, by a
borrowed appearance. 7. Give your children
education rather than fine clothes, or rich food.
8. Love-never reckons; the mother does not
run up a milk score against her babe.

Though I look old, yet I am strong and lusty:
For, in my youth, I never did apply
Hot and rebellious liquors in my blood;
Nor did not, with unbashful forehead, woo
The means of weakness and debility;
Therefore, my age-is as a lusty winter,
Frosty, but kindly.

Give me that man
That is not passion's slave, and I will wear him
In my heart's core, ay, my heart of heart.

549. VENERATION. In religious veneration, Anecdote. The benevolent and immortal the body always bends forward, as if ready to John Howard, a celebrated English philan prostrate itself before the Lord of Hosts; the thropist, having settled his accounts, at the arms are spread out, but modestly, as high as the close of a particular year, and found a balbreast, and the hands are open; the tone of ance in his favor, proposed to his wife to emvoice is submissive, timid, trembling, weak, sup- ploy it, in defraying the expenses of a jourpliant; the words are brought out with a visible ney to London; or for any other amusement anxiety, approaching to hesitation; they are few, she might prefer. "What a pretty cottage," and slowly pronounced; nothing of vain repetition, haranguing, flowers of rhetoric, or reflected she replied, "would this build for a poor figures of speech; all simplicity, humility, lowli- family." The charitable hint met his approness, such as become a worm of dust, when pre-bation, and the money was laid out accordsuming to address the high and lofty One, who ingly. inhabiteth Eternity; yet dwelleth with the meek and contrite spirit, that trembleth at His Word. In intercession for our fellow creatures, and in thanksgiving. we naturally assume a small degree of cheerfulness, beyond what is clothed in confession and deprecation: all affected ornaments in speech or gesture, in devotion, are very censurable. Example:

Hail, Source of Being! Universal Soul

Of heaven and earth! Essential Presence, hail!
To Thee-I bend the knee; to Thee my thoughts
Continual climb; who, with a master hand,
Hast the great whole into perfection touched."

No more thus brooding o'er yon heap, With av'rice painful vigils keep; Still unenjoy'd the present store, Still endless sighs are breath'd for more, Oh! quit the shadow, catch the prize, Which not all India's treasure buys! To purchase heav'n, has gold the pow'r? Can gold remove the mortal hour? In life, can love be bought with gold? Are friendship's pleasures to be sold? No-all that's worth a wish-a thought, Fair virtue gives, unbrib'd, unbought. Almighty God,-'tis right,—'tis just, Cease, then, on trash thy hopes to bind ; That earthly forms should turn to dust; Let nobler views engage thy mind. But oh! the sweet-transporting truth, Varieties. 1. When we are polite to The soul-shall bloom-in endless youth. others, entirely for our own sakes, we are de 550. NATURAL LANGUAGE OF THE ceitful; for nothing selfish has truth and HANDS. The hand-has a great share in goodness in it. But there is such a thing as expressing our thoughts and feelings: raising true politeness, always kind, never deceitful. the hands towards heaven, with the palms 2. The outward forms of politeness, are but united, expresses devotion and supplication; the expressions of such feelings, as should wringing them, grief; throwing them towards dwell in every human heart. 3. True politeness heaven, admiration; dejected hands, despair is the spontaneous movement of a good heart, and amazement; folding them, idleness; and an observing mind. 4. Will the ruling holding the fingers intermingled, musing and propensities of the parent, be transmitted to thoughtfulness; holding them forth together, the child, and affect, and give bias to his charyielding and submission; lifting them and acter? 5. Foolish people are sometimes so the eyes to heaven, solemn appeal; waving ambitious of being thought wise, that they the hand from us, prohibition; extending the often run great hazards in attempting to show right hand to any one, peace, pity, and safety; themselves such. 6. Guilt may attain temposcratching the head, care and perplexing|ral splendor, but can never confer real happithought; laying the right hand on the heart, affection and solemn affirmation; holding up the thumb, approbation; placing the right forefinger on the lips perpendicularly, bidding silence, &c. &c. In these, and many other ways, are manifested our sentiments and passions by the action of the body: but they are shown principally in the face, and particularly in the turn of the eye, and the eyebrows, and the infinitely various motions of the lips.

551. WONDER-is inquisitive fear: and as it is inquisitive, it is steadfast, and demands firm. muscles but as it is fear, it cannot be properly expressed without the mark of apprehension and

alarm. Were this alarm too much disturbed.

full of motion and anxiety, it would then be Fear
instead of Wonder, and would carry no consis-
tence, with braced muscles; it is therefore
nerved, because inquisitive, with purpose of de-
fence and so, this application of alarm, with re-
solution to examine steadfastly, must constitute
a nervous, awful, fixed attentiveness, and give
the picture of the passion naturally. The effect
of wonder is, to stop, or hold the mind and body
in the states and positions in which the idea or
object strikes us.

Says the earth to the moon, "You're a pilf'ring jade,
What you steal from the sun, is beyond all be-
Fair Cynthia replies, "Hold your prate, [lief;"
The partaker-is as bad as the thief."

ness. 7. The principles, which your reason and judgment approve, avow boldly, and adhere to steadfastly; nor let any false notions of honor, or pitiful ambition of shining, ever tempt you to forsake them.

A TALE OF WONDER.

Now the laugh shakes the hall, and the ruddy
Who, who is so merry and gay? [wine flows;
Lemona is happy, for little she knows
Of the monster so grim, that lay hush'd in repose,
Expecting his evening prey.

While the music play'd sweet, and, with tripping

Bruno danc'd thro' the maze of the hall; [so light,
Lemona retir'd, and her maidens in white,
Led her up to her chamber, and bid her good night,
Then, went down again to the hall.

The monster of blood-now extended his claws,

And from under the bed did he creep; [paws; With blood all besmear'd, he now stretch'd out his With blood all besmear'd, he now stretch'd out To feed-on the angel-asleep. [his jaws,

He seiz'd on a vein, and gave such a bite,

And he gave, with his fangs, such a tug-
She shriek'd! Bruno ran up the stairs in a fright;
The guests follow'd after, when bro't to the light,

"O have mercy!" they cried, "WHAT A BUG!”
You'll ne'er convince a fool, himself is so.