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The curate ever hath a loaded back:
He may be call'd the yeoman of the church,
As, now that you're a lord, of course you've done-
Tin. Who? Richard Cricket! You must see him,
A noble little fellow! A great man, Sir!
Roch. Who is he? I never heard of him.
Of Richard Cricket! never heard of him!
Roch. Bid him wait in the anti-room.
Tin. The anti-room!
The best room in your house! You do not know
Well, Sir, What's that?
Wil. So please your lordship, a petition.
Ere thou cam'st hither, friend? Present thy lord
With a petition! At mechanics' doors,
At tradesmen's, shopkeepers', and merchants' only, Have such things leave to knock! Make thy lord's gate A wicket to a workhouse! Let us see it
Subscriptions to a book of poetry!
Who heads the list? Cornelius Tense, A. M.,
And is a conjuror in philosophy,
Both natural and moral.-Pshaw! a man
Who think you follows him? Why an M. D.,
A D. D., Doctor of Divinity,
Ushering in an LL. D., which means
Doctor of Laws-their harmony no doubt
The difference of their trades! There's nothing here
But languages, and sciences, and arts,——
Not an iota of nobility!
We cannot give our names.
Take back the paper,
And tell the bearer there's no answer for him:
That is the lordly way of saying "No."
But, talking of subscriptions, here is one
To which your lordship may affix your name.
Tin. A most worthy man
A man of singular deserts-a man
In serving whom, your lordship will serve me,—
Roch. He's a friend of yours?
Tin. Oh, no,
I know him not! I've not that pleasure.
Six concerts to the set.-The set three guineas.
Roch. Oh, by all means.
Tin. How many sets of tickets? Two at least.
And now, my lord, we'll to him, then we'll walk.
Take an excursion to the country; let
Her answer wait for you.
Befits a lord nought like indifference.
Say an estate should fall to you, you'd take it,
As it concern'd more a stander by
As you're a lord, be sure you ever
Nor do the thing they do, but the right contrary!
EXTRACT FROM MR. MACAULAY'S SPEECH ON THE
EMANCIPATION OF THE JEWS.
THE Jews have been called a mean and sordid race, averse to agriculture and other honourable pursuits, fit only to be usurers, and incapable of patriotic feelings or social affections. This is only another example of the logic of bigotry in all ages. You first generate vices, and then put them' forward as a plea for persecution! You make England but half a country to the Jews, and then you wonder that they have only half patriotism! You treat them as foreigners, and then wonder that they have not all the feelings of natives! You draw a line of separation, and then express astonishment that they do not mingle with you! You will not allow them to possess an acre of land, and yet complain that they devote themselves exclusively to trade! You debar
them from all exertion of honourable ambition, and then reproach them for taking refuge in the arts of avarice! In fine, you have for ages subjected them to every species of injustice, and then you condemn them for resorting to what is the natural resource of the weak against overwhelming power, artifice, and cunning! Those who from religious zeal oppose the present motion, are sufficiently acquainted with the history of the Jews, to know that the vices or imperfections which now attach to the Jewish character, are not natural to it: that ages and ages before Europe emerged from barbarism, when letters and arts were unknown to Athens, and when scarcely a hut stood upon what was afterwards the site of Rome, the now despised nation rose to the height of grandeur, effected extensive conquests, enjoyed flourishing manufactures and commerce, and possessed magnificent palaces and temples, and was rendered illustrious by statesmen, warriors, natural philosophers, historians, and poets. What nation ever struggled more manfully against overwhelming odds in the cause of civil and religious liberty? What nation, in its last agonies, ever gave such signal proofs of what might be effected by a brave despair? If, in the course of many ages, despised and insulted as they have been, they have in some measure degenerated from their former condition,—if, in a state of slavery, they have contracted some of the vices of outcasts and slaves, should we consider it as a matter of reproach to them; or ought we not rather to deem it a matter of shame to ourselves, and hasten to repeal the disabilities under which they labour, by effacing from the statute-book the last relic of intolerance, and opening the door of the House and every career of honourable competition to them? Until that experiment has been tried, let no one presume to say that there is no genius in the countrymen of Isaiah, and no courage in the descendants of the Maccabees. In supporting the motion, I conceive that I am consulting the true interests of Christianity. I
think that I would be offering to Christianity a grosser insult than has ever been offered to it by any of its avowed assailants, if I were to say, that, in my opinion, the disabling and intolerant laws which it is now proposed to repeal, are necessary to preserve it. Without such aid Christianity was established, and without such aid it may be maintained, -without such aid it has tamed barbarous nations,— without such aid the graceful mythology of the heathen poets and the barbarous rites of the Saxons have vanished before it. It has effected these triumphs, not by means of intolerant laws, but in the face of them. All history proves that Christianity has everything to dread with persecution for her ally, but nothing to fear with it for her foe. May that religion continue long a blessing to the world!—strong in its lessons of philosophy,-strong in its examples of morality, strong in those evidences, to which the most acute and comprehensive human intellects have surrendered themselves, the last consolation of those who have outlived all earthly hope, and the last restraint of those who are above all earthly fear! But let not Christians violate the first precepts of their faith, by fighting the battle of truth with the weapons of error, and supporting by a partial and oppressive system, a religion whose noblest distinction is, that it first taught the human race the lesson of universal charity.
TREASURES OF THE DEEP.
WHAT hid'st thou in thy treasure-caves and cells,
We ask not such from thee.