But if it should happen, that words which have so strict and intimate a connection, as not to bear even a momentary separation, are divided from one another by this casural pause, we then feel a sort of struggle between the sense and the sound, which readers it difficult to read sucli lines harmoniously.The rule of proper pronunciation in such cases, is, to regard only the pause which the sense forms; and to read the line accordingly. The neglect of the cæsural pause may make the line sound somewhat unharmoniously; but the effect would be much worse, if the sense were sacrificed to the sound. For instance, in the following line of Milton, "What in me is dark, "Illumine; what is low, raise and support:" the sense clearly dictates the pause after illumine, at the end of the third syllable, which, in reading, ought to be made accordingly; though, if the melody only were to be regarded, illumine should be connected with what follows, and the pause not made till the fourth or sixth syllable. So in the following line of Pope's Epistle to Dr. Arbuthnot, "I sit, with sad civility I read;" the ear plainly points out the casural pause as falling after sad, the fourth syllable. But it would be very bad reading to make any pause there, so as to separate sad and civility. The sense admits of no other pause than after the second syllable sit, which therefore must be the only pause made in reading this part of the sentence. There is another mode of dividing some verses, by introducing what may be called demi-cæsuras, which require very slight pauses; and which the reader should manage with judg ment, or he will be apt to fall into an affected sing-song mode of pronouncing verses of this kind. The following lines exemplify the demi-cæsura. "Warms' in the sun", refreshes' in the breeze, "Glows' in the stars", and blossoms' in the trees : Before the conclusion of this introduction, the compiler takes the liberty to recommend to teachers, to exercise their pupil in discovering and explaining the emphatic words, and the preper tones and pauses, of every portion assigned them to read, previously to their being called out to the performance. These preparatory lessons, in which they should be regularly examined, will improve their judgment and taste; prevent the practice of reading without attention to the subject: and establish a habit of readily discovering the meaning, force, and beauty, of every sentence they peruse, PART I-PIECES IN PROSE. DILI CHAPTER I. SELECT SENTENCES AND PARAGRAPHS. مسنحمد SECTION I. ILIGENCE, industry, and proper improvement of time, are material duties of the young. The acquisition of knowledge is one of the most honourable ⚫ccupations of youth. Whatever useful or engaging endowments we possess, virtue is requisite in order to their shining with proper lustre. Virtuous youth gradually brings forward accomplished and flourishing manhood. Sincerity and truth form the basis of every virtue. Disappointments and distress are often blessings in disguise. Change and alteration form the very essence of the world. True happiness is of a retired nature, and an enemy to pomp and noise. In order to acquire a capacity for happiness, it must be our first study to rectify inward disorders. Whatever purifies, fortifies also the heart. From our eagerness to grasp, we strangle and destroy pleas ure. A temperate spirit, and moderate expectations, are excellent safeguards of the mind, in this uncertain and changing state. There is nothing, except simplicity of intention, and purity of principle, that can stand the test of near approach and strict examination. In the first chapter, the compiler has exhibited sentences in a great variety of construction, and in all the diversity of punctuation. If well practised upon, he presumes they will fully prepare the young reader for the various pauses, inflections, and modulations of voice, which the succeeding pieces require. The author's "English Exercises," under the head of punctua tion, will afford the learner additional scope for improving him self in reading sentences and paragraphs variously constructed. The value of any possession is to be chiefly estimated, by the relief which it can bring us in the time of our greatest need. No person who has once yielded up the government of his miad, and given loose rein to his desires and passions, can tell how far they may carry him. Tranquility of mind is always most likely to be attained, when the business of the world is tempered with thoughtful and serious retreat. He who would act like a wise man, and build his house on the rock, and not on the sand, should contemplate human life, not only in the sunshine, but in the shade. Let usefulness and beneficence, not ostentation and vanity, direct the train of your pursuits. To maintain a steady and unbroken mind, amidst all the shocks of the world, marks a great and noble spirit. Patience, by preserving composure within, resists the impression which trouble makes from without. Compassionate affections, even when they draw tears from our eyes for human misery, convey satisfaction to the heart. They who have nothing to give, can often afford relief to others, by imparting what they feel. Our ignorance of what is to come, and of what is really good or evil, should correct anxiety about worldly success. The veil which covers from our sight the events of succeeding years, is a veil woven by the hand of mercy. The best preparation for all the uncertainties of futurity, consists in a well ordered mind, a good conscience, and a cheerful submission to the will of heaven. SECTION II. The chief misfortunes that befal us in life, can be traced to some vices or follies which we have committed. Were we to survey the charabars of sickness and distress, we should often find them peopled with the victims of interpe rance and sensuality, and with the children of vicioas indolence and sloth. To be wise in our own eyes, to be wise in the opinion of the world, and to be wise in the sight of our Creator, are three things so very different, as rarely to coincide. Man, in his highest earthly glory, is but a reed floating on the stream of time, and forced to follow every new direction of the current. The corrupted temper and the guilty passions of the bad, frustrate the effect of every advantage which the world confers on them. The external misfortunes of life, disappointments, poverty, and sickness, are light in comparison to those inward distres-cs of mind, occasioned by folly, by passion, and by guilt. No station is so high, no power so great, no character so unblemished, as to cxempt men from the attacks of rashness, malice, or envy. Moral and religious instruction derives its efficacy, not se much from what men are taught to know, as from what they are brought to feel. He who pretends to great sensibility towards men, and yet has no feeling for the high objects of religion, no heart to admire and adore the great Father of the universe, has reascu to distrust the truth and delicacy of his sensibility. When, upon rational and sober inquiry, we have established our principles, let us not suffer them to be shaken by the scoffs of the licentious, or the cavils of the sceptical. When we observe any tendency to treat religion or morals with disrespect and levity, let us hold it to be a sure indication of a perverted understanding, or a depraved heart. Every degree of guilt, incurred by yielding to temptations, tends to debase the mind, and to weaken the generous and benevolent principles of human nature. Luxury, pride, and vanity, have frequently as much influence in corrupting the sentiments of the great, as ignorance, bigotry and prejudice, have in misleading the opinions of the multitude. Mixed as the present state is, reason and religion pronounce, that generally, if not always, there is more happiness than mistry, more pleasure than pain in the condition of man. Society, when formed, requires the distinctions of property, diversity of conditions, subordination of ranks, and a multiplicity of occupations, in order to advance the general good. That the temper, the sentiments, the morality, and, in general, the whole conduct and character of men, are influenced by the example and disposition of the persons with whom they as sociate, is a reflection which has long since passed into a proverb, and been ranked among the standing maxims of human wisdom, in all ages of the world. SECTION III. THE desire of improvement discovers a liberal mind; and is connected with many accomplishments, and many virtues. |