THE
YALE LITERARY MAGAZINE.

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Gentle Reader,—

As I am about to have some little converse with thee, I cannot pass this first bright page of our Magazine, without a greeting word, and a ‘God’s benison’ on our acquaintanceship. Good fellowship and kind wishes betwixt man and man, should first be established. I have ever held this to be one of the little items that go towards making up the sum of human happiness; and as we ourselves cannot justly lay claim to that which we deny to others, and as I would at any sacrifice purchase thy good will, I must needs as a matter of course tell thee, how much I wish for thy prosperity. I cannot flatter thee, gentle reader, (and a wise man will not be flattered into fellowship,) else I should tell thee how much I respect thy good taste and sagacity, on all the delicate matters of nice criticism. I should tell thee, how anxious I am to please thee—how patiently I shall think—write and rewrite—polish and repolish—roam here and every where, culling the sweetest plants and blossoms I can find—only to suit thee; and make a melancholy hour, if any such thou hast, less painful; and if thou art troubled with misanthropy, bring thee back into peace with self and harmony with those around thee. I should tell thee, how patiently I shall submit to the opinions of others—receive their strictures—transpose and re-transpose—twist and re-twist some of my sentences—for fear they may not accomplish the object whereunto I send them, viz. thy pleasure and profit; and how, in more than one instance, I hope even to sacrifice my own taste, lest unhappily it come in contact with thine. I should tell thee, how I shall repeatedly twitch at my purse strings,2 and with no miserly hand—and how, when unfortunately some inaccuracies slip into a page, I shall cast the same aside and give it a reprint, that nothing may offend the nicety of thine observation. But I cannot flatter thee—therefore these things shall all remain in oblivion.

Modesty does not permit me to speak largely of my deserts, gentle reader, (though we Editors—that means me—are excepted and a degree of favor, an egotistical licence, is sometimes extended to us,) else I should acquaint thee with some of my excellences. I should tell thee, how much I mourn the wicked independency which may characterize my speculations; and the silly egoisms which may disfigure my otherwise beautiful compositions. I should tell thee, how much I mourn over the badness of my style, so contrary to etiquette, and sometimes so outrageously fantastical; and the vile spirit of satire, which now and then perhaps, may be found in them. I should tell thee, how much I mourn over (what you may think) my inaccuracies of taste, thought, and expression; and the vulgarisms, which, in spite of me, may creep into them; though, indeed, vulgarisms are less exceptionable of late, since the delicate (detestable—beg pardon!) Fanny Kemble pottered in them. I should tell thee, how much I mourn over my infallibility, as now established on the Editorial throne—that, as Editor, I can never be in the wrong—that I can never do or say a silly thing—that I can never criticise, but with the sagacity of Wisdom’s self—that I can never be called into judgment by any one who honors himself by reading my papers—and that I shall feel my independence, shall act from it, and always disregard every thing that barks or brays, and meet meddlers with the cartel—I am your servant, but I will not bear your dictation. But, as I am very modest, these things shall all remain in oblivion.

Would you believe it, gentle reader, I sometimes find me endeavoring to fashion to myself, who and what thou art? ’Tis a truth though—and pray tell me now, who art thou? Art thou one who is ever looking on the dark side of poor humanity—one ever neglecting the beautiful truth, that thy being is necessary to the happiness of the world—one unconscious of the fact, that thou art an item in the great economy of human action—and one ever searching for, and caviling at, the wants and weaknesses of thy fellow men? I think thou wilt find something congenial in the work I proffer thee.

Again—art thou the reverse of this—one ever choosing the bright side, ever giving the light and fairer traits of human character thine admiration—one ever looking abroad on the earth with a deep spiritual eye—to whom nature is familiar—to whom the winds, and woods, and waters are companions—one to whom the breathings of spring, the twitter of birds, the voices of infancy are a melody—one ever sending out thy fancy for imaginary bliss, exploring amid the3 haunts of evil for good, and tracing out the sweet attractivenesses of virtue? Thou too, I think, wilt find something pleasant and profitable, in the medley I lay before thee; and to thee I commend it with a hearty good will, trusting that thou wilt be content to pass the evil for the sake of the better, and give the writer here a kind wish for his labor in your behalf.

Again—for our poets (for poets we must have, and I must defend them) let me ask, art thou one of those who look upon poetry, and the mystic profession of the poets, with contempt—one carrying a wise man’s wig on a fool’s crown—one talking of what thou hast not sense to understand—a child grasping at air? ‘Wert thou,’ in the quaint, yet rich language of Sir Philip Sidney, ‘born so near the dull-making cataract of Nilus, that you cannot hear the planet-like music of poetry; have you so earth-creeping a mind, that it cannot lift itself up to look at the sky of poetry, or rather, by a certain rustical disdain, will become such a mome as to be a Momus of poetry?’ If thou wert, take then, in his words, my hearty anathema—‘Though I will not wish unto you the ass’s ears of Midas, nor to be driven by a poet’s verses, as Bubonax was, to hang himself; nor to be rhymed to death, as is said to be done in Ireland; yet thus much curse I must send you, in the behalf of all poets; that while you live, you live in love, and never get favor, for lacking skill of a sonnet; and when you die, your memory die from the earth, for want of an epitaph.’

Again—art thou a bright and gentle one—full of the rich life and soul of poetry—taking every thing in its first aspect—and ready to launch thy little barque on the stream of life? Ah! it is for such as thee I write. And yet, I tremble for thee, thou Peri, slight in thy person, pale, yet beautiful, glossy hair, and eyes as bright as Love ever looked on, and shrinking in thy native timidity as at the shadow of thine own happiness! ’Tis painful to look at thee, so young, so beautiful—knowing that thou must one day cast thine all—thy dreams—thy high hopes—thine innocent feelings—thy depths of woman’s tenderness into the hands of another—to hang upon him—to look to him for hope, for council, for happiness! It pains me to think of what a world this is; to think of the hazard thou must ever run of losing thy bliss, and of being dashed on some of the hidden shoals that lurk beneath the current of human felicity; to think of detraction, and the thousand calumnies that may be aimed at the purity of that breast, which seems too innocent even to suspect harm! But—softly, softly—where the deuce am I running?

Finally—whatever be thy disposition, gentle reader, whether thou be critic or no critic, misanthrope or no misanthrope, fool or wise man—whether thou be sneering and cynical, or young and buoyant—whether thou be a phlegmatic old proser, and a doughty advocate of mustified knowledge, or one not altogether too wise, and one that can be delighted with the more delicate blossoms of literature;—I4 trust at least, thou art willing to be pleased; and that thou thinkest a hearty laugh at times, is no sacrilege. Now I give thee leave to laugh at me or about me, just as shall seem good to thee—only make thyself happy. I give thee leave to curse my work and all of my fraternity, from the days of—I know not who, down to those of old Kit North himself; and pour out thine honest indignation against our Eleusinian mysteries (for such they are, and thou wilt never understand them, especially if thou be blessed with a stock of modern dullness,) and to hold us all in the most righteous contempt;—this thou may’st do—only make thyself happy. I give thee leave to call me (thy humble servant,) conceited, because I dare to think—presumptuous, because I dare to print—impudent, because I present thee my speculations—only make thyself happy. In short, thou may’st do any thing, only pleasure thyself;—be thou thus employed, and I am content.

And now, gentle reader, as I have given thee thus much—as I have made not the least reservation—as I have given thee permission to be happy, and in thine own way, and that too, without the least regard to my feelings—pray grant me in return, a simple privilege. Permit me sometimes in memory, to think upon the pleasant ramble we may have together—to think of its green and sunny spots, as well as its dark ones—of its pleasant, as well as disagreeable windings—and to enjoy the sweet consciousness of having sought to contribute to thine, a fellow creature’s happiness.

‘GOD’S BENISON BE ON YE.’

To the search of unassisted reason, man is an enigma—his origin, a deep unfathomed mystery—his being, nothing but a sad and strange commingling of discordant elements—his destiny unknown! He comes forth as it were unbidden—mingles for a few short hours in earth’s sorrows and enjoyments,—hurries through the part assigned him in the mighty drama of existence, when the curtain closes and he vanishes forever. We tread over the “green roof of his dark mansion,”—and he lives but in remembrance. The works too of his hands are frail and fleeting. The proudest monument he rears, but scarce outlasts his memory—and the very dwelling which has sheltered him is hastening to destruction. “The ivy clings to the mouldering tower, the brier hangs out from the shattered window, and the wall-flower springs from the disjointed stones. The voices5 of merriment and of wailing, the steps of the busy and the idle, have ceased in the deserted courts, and the weeds choke the entrances, and the grass waves upon the hearthstones.”

And it is so with nations! Earth is little better than a splendid waste of ruins,—a vast unbroken solitude, garnished with the sepulchers of countless myriads, and crowded with the relics of departed grandeur! There is the tyranny of Desolation! There Change is ever busy, wandering amid the wasting forms of beauty, gathering the banquet of Decay!

Such to unassisted reason is the history of nations. They spring up into being, linger for a fleeting period,—are cut down and perish—their origin, their progress and their end, alike mysterious and inexplicable! Revelation has indeed assured us of the destiny of man. We know that the same grave which closes over his decaying body shrouds not the undying spirit—that earth is but the threshold to another state of being. Far beyond its earthly scene of trial, Affection follows her departed object, and pillowed on the bosom of immortal hope, casts down the burden of her sorrows. The unfettered soul purified from her pollutions, soars upward,—

It is thus that Revelation fathoms the deep mystery of death—that it brings before us man and the purpose of his being. Guided then by the clear light it radiates, we can walk amid the darkness which enshrouds the fate of nations, and gather even from their silent ruins the true cause of their extinction. More crowded is the catalogue of buried than of living generations! The records of departed States and Empires—the time-worn monuments of former strength and grandeur—the disjointed fragments of a once unbroken whole,—each, all, are eloquent around us! Why is it we can gaze on nothing permanent? Why is it that we stand the beings of a universe which Change is ever wasting? Why is it that innumerable nations of the earth, in the midst of all their beauty and magnificence, are stricken down for ever, and the place they occupied left desolate? Is their fate without an object? Is their influence unfelt? Is it chance that rules their destiny?

One of the earliest theories respecting the progress of society, has been the regular tendency of our race to decline and degradation. This theory, the result partly of tradition and partly of poetic fancy, carries back the mind to a golden age of primeval excellence, and represents the progress of mankind as a continual departure from a higher and a better state of being. Those occasional exhibitions of6 lofty virtue and of noble self-devotion which mark the establishment of new States and Empires,—the stern integrity of Regulus,—the high-souled magnanimity of Fabricius,—it regards only as the ineffectual struggles of exalted minds to check the downward tendency of our race, and as swept away by the resistless current of human corruption. This theory was transmitted even from remote antiquity,—interwoven with the superstitions of that early time, strengthened by the implicit confidence of each successive age, and destined to exist till that religion of which it was the offspring, should be crushed beneath the wider and the nobler system of Christianity. It was too a theory interesting and attractive,—well adapted to the age of its formation. It dealt much in the ideal. Its conceptions were those of poetry, mournful indeed, but beautiful and alluring. It spoke of an elevated state of being from which man had fallen,—of a grandeur, every trace of which was then effaced,—of a beauty which had long since faded. It told of nobler aspirations that had fired the soul,—of loftier communings of the spirit with the world above,—of thoughts unbounded in their range, whose center was the universe. It breathed of a quiet and a happy era,—of a peace beyond all trouble,—of an innocence without a stain. It hurried its votaries away from the earth that met their vision, to the brighter one of its creation—a land beautiful beyond conception—the Elysium of gods and the residence of heroes. It was all that the genius of Paganism could do to linger around the visions of departed greatness.

This theory is now surrendered,—or its advocates, if any such there be, are few in number. We, of the present age, regard it as a wild and brilliant error, poetically beautiful, but in practice incorrect,—as a rich and elegant production of a distant age,—as a flower that sprung up, bloomed and faded in the spring-time of the world.

There is a second theory, which numbers among its supporters a large part of the philosophers of modern time. We would call it without reproach the Atheistic scheme, for it seems to shut out a governing Providence from the successive evolutions of our race. It attributes the same principles of stability to the natural and moral world, considering them as both liable to the same law of physical necessity, which causes them to “alternate, between fixed and narrow limits of progress and decay.” States and Empires it regards as rising only like the waves of the ocean, to give way to those that follow them—an endless succession of events, without one indication of plan or aim, to remind us of a governing Intelligence!

Laying aside these theories, as equally unworthy of man and of Him who made him,—with history for our guide, the monument at once of the rise and fall of nations,—what theory shall we form? What shall we affirm of history itself? Is it nothing but the chronicle of unconnected facts—the assemblage of by-gone events, that have passed without an object? What too is the lesson that we7 read in the revolutions of the world? Are they mere isolated exhibitions of a vast and mighty energy expended for no purpose,—monuments reared along the track of ages as mementos of unmeaning greatness,—meteors that burst from the midst of clouds and darkness to reveal the wreck of nations, and then go out for ever? In the eloquent language of another: “Is the change in its generations the only change in society? Are the actors alone renewed, and the same drama of life for ever repeated? Or rather does each succeeding generation, standing on the graves of their forefathers, rise to a higher vantage ground, as the oaks of the wilderness in succession strike deeper roots, and grow more flourishing over the dust of their predecessors?”

The theory implied in these remarks, if properly stated and understood, is the true theory of the progress of society. It is a real progress. One after another of its empires may have risen, flourished for a time, and then crumbled into ruins. Some may have remained apparently unaltered, balanced by the action of opposing causes,—but the grand, the mighty Whole, has been progressive. The current that sustained and bore it onward, has increased in energy,—it has never lingered,—its apparent rest or retrocession, was but the reflux of the wave that is rising higher along the shore.

Our great principle then is,—that in the revolutions of the world we can trace the working of a vast design,—that they were but established agents to secure a mighty end. They may be regarded as a series of EXPERIMENTS upon mankind,—each powerful in its influence,—occurring at its proper time,—and all tending toward an object which is yet to be attained. We find in these dark and gloomy spots of history nothing to alarm us! We consider them indeed as clouds, heavy and portentous, resting on the path of ages—but as clouds surcharged with energy,—embosoming the elements of mighty action, destined to sweep away abuses,—to purify and disenthrall our race!

As an illustration of these remarks, let us turn to the last and greatest of those monarchies that were the glory of the ancient world. What now is the prospect that is opened to our vision? How rich in its variety of features—how gorgeous in its colorings! We are treading on the golden age of History. All that it has of beauty, power and grandeur, are at once before us. On the confines of a dark and superstitious era we behold the fabric of a mighty Empire. It has sprung up like the Oase of the desert, reared by the workings of magic power, instantaneous, electric! Yonder tower the columns of its capitol—the beautiful and arbitrary Mistress of the world—proud, imperial, ill-fated Rome! The city with its seven hills—its gorgeous palaces—its thousand fabrics, molded by the plastic hand of symmetry, burst at once upon our view. Here then is the mighty theatre, where human nature is destined to stand forth, so near perfected—to display so many virtues, and yet innumerable8 vices—to exhibit all that Paganism can accomplish for the advancement of our race. Here are assembled the monuments of Grecian genius, and of Roman valor—the pride of Philosophy, and the miracles of Art—all that Heathenism can do to adorn and dignify mankind. The experiment is made, and the Empress of the world sinks from the stern virtues of her early founders, to the bloody licentiousness of a Nero or Caligula. Rome is tottering to her fall!

Here opens the mightiest revolution in the history of our globe—the introduction of Christianity. Forty centuries had been occupied in showing the impotency of unaided reason for the advancement of our race—and a new series of experiments now commences, to exhibit the evils of those human improvements which were soon engrafted on the simplicity of the Gospel. Christianity had a single object—to raise the spiritual nature of man above the sensual—to establish the dominion of reason, enlightened by Faith. It was the first system of religion which was favorable to the cause of freedom.

Trace now the progress of this glorious principle as it goes forth, forlorn and insulted from the hill of Calvary, to take possession of the falling empire of the world. Witness the thousand persecutions it endures—the obstacles it overcomes—its silent and gradual extension, till, in the age of Constantine, “it ascends the imperial throne and waves its banner over the palace of the Cæsars.” To the eye of unassisted reason how glorious are the prospects of our race! Yet in the progress of three centuries, we see the wave of extermination sweep over that proud empire. It fell, for its existence was no longer needed. It had played the part assigned it in the grand, the mighty drama of the world—the energies of its youth, had wasted to the feebleness of age—its glory was departing—the fire of its genius had grown dim, flickered and expired—it was “feeding not on hope but on remembrances.” It fell, to prepare the way for a more glorious exhibition of the Christian faith—to give place for the foundation of rational liberty on the ruins of despotism. Christianity, by her union with imperial power, had lost her former purity. She had put on the garb, and even revived the principles of Paganism, while liberty, the attendent and ally of all genuine improvement, lay bound and bleeding at the feet of the Mistress of the world. Why then, knowing as we do—the ultimate result—why should we regard the dark period of nearly a thousand years, which followed, as giving any support to the Atheistic scheme of alternate elevation and decay? The feudal system, with all its errors, was the REMEDY applied to save the world from the destructive influence of a corrupted christianity, in union with despotic power. That system too in the progress of events, governed not by miracles but moral causes, was of necessity to have its course—an energy great enough to demolish the empire of the world, could be expended only in the lapse of centuries. Monarchs had learned to believe themselves supreme and their thrones immoveable. Literature9 had fled for safety to the cloisters of the monks, and the enemies of human improvement had seized upon the church as the most powerful engine of political intrigue. There was something in the darkness and the superstition of the last ten centuries, that had augured of a mighty change. It had been the fearful stillness that precedes the storm—the awful silence that is heralding the bursting forth of the volcano. The way had been preparing for a protracted struggle between perverted and genuine Christianity—the dawn of the reformation was at hand.

The period at length arrived. In the gloom of the dark ages there had been one agent unceasing in its efforts, whose step, silent as the tread of death, was yet as certain in its progress. Unsuspected, and apparently chained down by its opposers, it had been collecting the materials of another great explosion. It had fitted and prepared them, till their energy was irresistible, and then buried them beneath the ponderous but rotten fabric of the Popish faith. The materials are ready and the time has come! It is now that there arises another and a human agent—one, whose daring spirit and unconquerable firmness, proclaim him of no common order—who bears in his hand the torch that is destined to awaken these energies to fury, and as he hurls it to its purpose, stands forth the chosen one of heaven in this mighty undertaking. Need we say that it was Luther! His is indeed, a lofty elevation in the long line of the Reformers. His too is a name, imperishable, in the pages of Christianity! His the conceded title of a universal benefactor.

It was impossible, however, upon the ordinary principles of human nature, that the Reformation, glorious as was its influence, should be at once complete. The wave that had swept over the corruptions of the Romish church, had also borne forward and deposited the dregs of its pollution. By degrees, a spurious philosophy took possession of a large part of the intellect of continental Europe, and the deep degeneracy of the Papal system, which still claimed the exclusive honors of christianity, gave plausibility to an attack upon the whole of revealed religion. In the midst of this incipient regeneration of the world, there is one, a proud and mighty empire, that remains aloof! In the very heart of Christendom she has reared a temple, beautiful in its proportions and eloquent with grandeur!—whose worshipers are not of heaven. The dark banner of Infidelity is unfurled above it. On its entrance is written the inscription, that “there is no God,”—and the prayer that ascends within it is an insult and a mockery. And where now is that Christianity which the Reformation introduced? Is its purity again to be perverted and its throne usurped? We answer that it has not slumbered. Already is it going forth to battle with the giant form of Heresy. Animated with the spirit of its author, it is purifying this temple of abominations—washing out this impious inscription in the blood of a polluted nation. It has reared again the altar of a purer faith.

10 It is not with feelings of vanity but with a sense of the most solemn responsibilities, that we look upon the era which is now opening on the world, as probably the last great stage in the progressive advancement of our race. Shall we hail it as the greatest of all eras? Does it not, in the long line of ages, stand forth as a brilliant and attractive point, collecting by its brightness, every ray of knowledge and of science, to disseminate them wider through the nations of the earth? With all that we have to deplore of remaining ignorance and superstition on the one hand—and of restless and misapplied activity on the other—what age has ever witnessed such cheering prospects for the cause of Freedom and Christianity? As we look back on the past we see each succeeding revolution, sweeping away abuses and reading a great moral lesson to mankind!—while all have been pointing to the era, which seems now to have arrived, THE UNION OF WELL-REGULATED FREEDOM, AND A PURER FAITH, and all are eloquent in proof of the position we have labored to establish. How delightful to trace in part, the mighty experiment of sixty centuries, and find in it one harmonious system of events!—to follow out a golden chain, down through the darkness of the past, binding the disjointed fragments of society into one vast phalanx, moving ever onward! How animating to behold the incipient disenthrallment of a world!—to see Christianity coming forth purified and strengthened from the conflict, and hand in hand with freedom, leading on our race towards the perfection of their nature.

Whether the future progress of society will again be broken by sudden and disastrous changes—or will go on to rise by a gradual succession of elevations, we cannot determine. The sky that now bends over it so bright and beautiful may yet be clouded—the thunder of another revolution may be heard, and the lightnings of a mighty power may shake it to its center. These changes if they come, will hurry it along a burning track to its destined elevation. The promised redemption of our race, we trust is near at hand. It may be when the sun that now rides in light above us, shall look down on others who are soon to fill our places—while the temples of our worship are unshaken in their strength—when the stone that marks the place of our deposit, shall not yet have crumbled. But, sooner or later, that period will arrive. It will be an era, glorious beyond conception. The patriot and christian of that favored age, as he stands amidst its brightness and ministers at the altar of regulated freedom and uncorrupted faith, gifted with that prophetic vision which connects the future with the past—will trace the golden chain that binds our system to the throne of God, and while he mourns over the suffering and degradation which has marked our world, will yet adore that wisdom, which

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The inhabitants of the once beautiful island of Scio, were among the last to rise against their oppressors and throw off the Turkish yoke. A combination of causes prevented them from taking part in the revolt when it first broke out. The spirit of enterprise and commerce, while it enriched and refined the people, had withdrawn them, by degrees, from those warlike habits which had distinguished many of the neighboring isles. They were immediately under the coast of Asia Minor, from whence, without a moment’s warning, they might be overwhelmed by hordes of merciless barbarians. They could not look out upon their vine-clad hills and their cultivated fields, where the orange, citron and pomegranate bloomed in oriental richness, and think that the fair scene should be polluted by the horrors of a desolating war. Learning and religion were protected. They were prosperous and happy under a government which, to them at least, had been an indulgent one, and they wisely preferred their present safety to the uncertain chance of future benefit. The young men of the island, many of whom had been educated in the universities of France and Italy, with the generous impulse of their age, hastened, at the first cry, to join the ranks of the revolters; and we may well imagine that many, who were themselves unable to take up arms, prayed for the success of the cause and aided it in secret.

A year had now passed, and such was the situation of Scio.

It was an evening in the month of March, when a young Greek might be seen hastening along the beach in the direction of the principal town of the island. In the dress of the person—which14 was that of the higher class of citizens—there was nothing remarkable; but in his manner there was much to draw attention. His countenance was marked by an expression of cool and high-strung desperation. He strode on, as if to escape from the burthen of some intolerable thought, and muttered to himself from between his close set teeth. We may catch the import of his words.

“Well, well! it is over; and in sooth, she carried it nobly for one so young; but that pride shall have a fall, my haughty beauty,—and that stripling Antonio, too—by the cross! to be outwitted, circumvented, thus—that he should step in and pluck the fruit I had coveted so long. Most excellent Constantine! truly thy wits have grown sharp of late to be thus miserably foiled by a beardless boy, and thine own egregious self conceit.—Fool! fool!” He paused for an instant, and a demoniac scowl passed across his features. “Ay, revenge——and she shall kneel to me even as I knelt to her, and pray to me in her agony and I will not hear her. Wo to those who would trifle with the proffers of Constantine.”

That night he disappeared from the island, and his absence excited little remark and less regret. Of his history scarcely any thing was known; but the mystery with which he chose to envelope his early days, his unbounded prodigality of wealth, and the recklessness of his character, gave rise to a strong suspicion, that his life had been one of desperate and unlawful courses.

And who was she against whom that fearful malediction had been uttered? A gentle spiritual being, unfit for the stormy waves on which she had been cast, destined to struggle with difficulty against them, and perhaps, ere long, to float away on the wilderness of waters, a withered and a broken thing. Surrounded with all that wealth could bring, she had grown up, shadowed from the gaze of the world, beautiful and accomplished in person, but still more lovely, if possible, in her intellectual being. To her the literature of the present and the past were unfolded, and she drank deeply of all that is high or impassioned therein. But most she loved to dwell upon the records of her country, and her young blood would thrill as she read of the ancient glory of her people, of their triumphs in arts and arms, of their bards, and warriors, and sages, and she wept when she beheld the degeneracy of their descendants. The beautiful in nature “haunted her like a passion.” She loved the Egean and its isles and the blue sky above them, because they were beautiful themselves, but still more because antiquity had hallowed them. And she was wont to steal away from her companions, and in some shady nook made pleasant by the dashing of a mountain rivulet, to read the stories of the ‘olden time,’ till consciousness stole from her and she lived and moved an actor in the scene. On one thus constituted, the first tidings of the revolt struck like an electric shock. The day-dream of her existence seemed to be on the eve of its accomplishment. Already, in imagination, she saw the chains15 falling from her nation, and Greece, with her bright coronet of isles, smiling in her recovered independence and happiness. She saw the ruined temples and altars reconstructed, and the statues of the renowned of old, restored to their long deserted niches. She lamented that she too might not grasp the lance and wield the sword. But all the interest of an actual combatant was hers. Her soul was with Niketas, among the passes of the Morea, with Miaulis and Canaris in their desperate engagements by sea, and her prayers were daily with God, that he would crown their efforts with success. She mingled no longer in the song or dance, she was no longer seen in the masque or revel of the festival—a high and holy enthusiasm filled her soul, and

was gone. As a mother watches with intense solicitude, the varying pulses of a dying child, so did Zara watch the rising and sinking fortunes of the cause to which she had bound her happiness forever.

It was the night on which commences our story, and Zara is gazing out upon the sea, and the evening breeze that comes in through the lattice, lifts her dark hair and caresses her cheek, as if conscious of the beauty around which it played. The scene through which she had passed, and which had resulted so bitterly to one, had vanished entirely from her mind. The stars were looking down from an unclouded sky, and the waves made music as they broke upon the shore, but both were equally unmarked by her. She thought of her lover beyond the sea, she watched him in all the hazards of a fierce contest, she heard his voice, nerving with confidence his fainting friends and sending dismay into the ranks of the enemy. She saw him driving the Moslem before him, now he is among the thickest of the foe, he struggles valiantly, the infidels hem him in on every side, Holy Virgin preserve him, he is down!—she was suddenly aroused from her painful thoughts. A light boat, containing a single individual, shot rapidly round a curve of the shore, and glided into the dark, smooth water of the little bay that lay beneath her window. A moment after a rich, manly voice rose gaily on the air:—

That voice! it was Antonio’s—a moment more and she is in his arms.

“Ah recreant!” said she, smiling fondly upon him, “is this your boasted patriotism? What sends you from your post in the hour of danger?”

16 “Can you ask, Zara, and do you forget, that it is a whole year, an age since I have seen you?”

“It is indeed a long weary time, and it has changed you much, Antonio.”

“In all things else, perhaps, but not in my devotion to you. But you are paler, Zara, than when we parted, and your voice is more low and melancholy than I have ever heard it. I fear you have not lived happily as you were wont. A soldier’s mistress should never repine at his absence.”

“I could not be gay, while Greek swords were striking for liberty, and while you, Antonio, were hazarding your life; but now that you are here, and I listen to you and see you.”——

——“And feel this warm kiss upon your cheek.”——

“I am happy indeed.”

“You have lived too much in your own sad fancies, and while I remain I must contrive some diversion for you. Suppose we excite a conspiracy in Scio, by way of amusement.”

“Oh delightful!”

“Yes, and so romantic. You shall assume the manly toga; the costume of an Albanian chief will become that dark beauty of yours right well; and with your eloquence of words and looks we shall soon get up an insurrection. To tell the truth, Zara,” he continued more seriously, “it was not love alone that brought me here; our cause is going forward nobly, and the Sciots must give to it all their strength and influence. These degenerate countrymen of ours must be awakened from their lethargy, and I have come to rouse them.” And thus, from trifling to serious, from serious to trifling, he wandered on, and Zara was sad no longer.

Time passed, and Antonio had not appealed to his countrymen in vain. The Sciots responded to his call, and were only waiting a favorable opportunity to evince their patriotism. At this juncture, history informs us that two adventurers, with troops from Samos, landed on the island. The Sciots rose. A considerable force sent out against them was repulsed, and the whole body of the Turks were finally driven into the citadel and there besieged. The Greeks, however, had no means of securing their advantage from want of cannon to batter down the walls, and they were forced to wait in anxious suspense, till artillery might be sent them from abroad. Their hopes were frustrated, and all their plans destroyed by the arrival of a Turkish fleet of fifty sail, which anchored in the bay, and immediately began to bombard the town. Their faithless allies, the Samians, at the first appearance of the enemy, had deserted them, and sought safety in flight. Under the guns of the castle thousands of Turkish troops were disembarked. Some resistance was attempted, but all resistance was in vain. Hordes of barbarians rolled on and thronged the coast, fit instruments for the horrible tragedy which had been planned in the divan of the sultan, and was now soon to be enacted.

17 That day had worn wearily with Zara. Hour after hour she had heard the firing of cannon from the fleet; she knew that the Turks were landing; she had seen at a distance, troops passing and re-passing across the country, and her lover came not. A thousand doubts, a thousand misgivings, harassed her mind. The sun had set, and yet she had received no tidings from Antonio. The booming of the cannon broke incessantly on her ear, and sounded like a knell to all her hopes. Her anxiety was now increased to agony. Her heart beat with joy as she heard a quick step along the corridor. It approached the apartment. Was that her lover’s step? The door opened, and a stranger stood before her.

“I have come!”

“I know you not; who are you?”

“You will know me sooner than you think—one whom you once despised, one whom your scorn has made a seared and blasted thing. But I bear no malice, lady; no, I am merciful compared with you. I have come to save you. Listen! the people of Scio are doomed to inevitable, indiscriminate massacre.” A red light fell across the room. “Hah! at work so soon? Lady, do you doubt me, look! Scio is in flames! The work of pillage and slaughter has commenced. The fiends will soon be here—a boat lies moored below, in which I will convey you to a place of safety—away! away!”

“Villain! no. What means that Moslem dress? Apostate from your country and your God! If I must perish, I will perish here; not to thee will I owe my safety.”

“No! well, listen to me, and be calm as I am: mark me. ’Twas I who urged upon the Sultan the strong necessity of taking summary vengeance on the Sciots. ’Twas I who poured upon the shore these swarms of merciless barbarians. ’Twas I who ordered the burning of yonder town. ’Twas I that slew thy lover—perhaps you like me better now.”

“Miscreant! back, lay not your hand upon me. Oh God!” She caught a slender dagger from her girdle, and assumed an attitude of self-defense. “I am not so weak and timid as you think.”

“This is folly: I am wasting time.” He seized her by the wrist, and with a smile of pity, forced the weapon from her delicate hand. She fainted.

The last words of gratuitous cruelty, “’twas I that slew thy lover,” false as they were, had done their office, and Constantine, lifting her in his arms, bore her swiftly away.

As long as it was possible, Antonio, with a few brave Greeks, made head against the enemy. He saw that the enterprise in which he had toiled so long had failed, but he could not bear tamely to relinquish the field. Overpowering numbers at length forced him to retire, and he sullenly watched from a distance the landing of the enemy. From what he had already witnessed of Turkish warfare, he soon suspected the scene that would ensue. The thought of Zara18 flashed upon his mind—giving a few brief orders to those under his command, he hastened towards her home. What he heard and saw by the way increased his alarm. Yells and groans, and the report of musketry, rose from the city, while, here and there, the flames had begun to burst forth. Now and then, a crowd of women and children, frantic with fear, crossed his path, seeking for safety in the country. He hurries forward—the house is now in sight, but all is dark and desolate; he crosses the threshold—no one answers to his call; he reaches her apartment—it is empty.

He hastens again from the house. Following with his eye the path that led to the shore, he caught a glance of Constantine moving swiftly forward with his burden.

With the fierceness of a maniac, he bounds down the declivity. Constantine hears his pursuer, and quickens his pace. He is near the boat. On! on! if you would save your bride. Too late—too late. Yet there is one, though a desperate resource. Antonio’s pistol rings upon the air. Hah! he staggers with his burthen, but struggles forward—in vain—he supports his sinking form against a rock, while his life blood ebbs fast away. With the look of a baffled fiend, he turns towards his pursuer. Rage and disappointment writhe his lip, while his brow grows pale in death. He seeks his sash, and a stiletto gleams in the moonlight. What means that strange, ghastly smile? Oh God! he cannot mean——the blow is struck, and as he sinks to the earth, the life blood of Zara mingles with his own upon the sands. In an instant her lover kneels over her, but she hears him not, she answers him not. Thy pure soul has fled, unconscious of the blow thy ‘demon lover’ dealt. Thou hast gone ere the storm had desolated thy beautiful island-home—ere the sorrows of thy country had entered into thy soul. It is well with thee, sweet enthusiast, it is well with thee as thou art.

Antonio knelt over her, and called loudly upon her name, but he only heard it repeated, as if in derision, by the echoes of the cliffs. That tremendous moment when doubt struggles against a dreadful certainty passed by, and he knew that she was dead.

Pride, wealth, ambition, glory, what now are they to him? One word from those pale lips, one ray of light from those darkened eyes were worth them all.

The bodies were found the next morning on the spot where they had fallen, but Antonio had disappeared. He was never seen again in his native island. Life with him had ceased to have any attractions, and he sought release from it in the most desperate engagements with the enemies of Greece. He perished in battle, but not till he had obtained the glad assurance that the cause in which he had suffered so much would eventually triumph. As for Zara,

19

No. 1.

In the spring of 18—, in consequence of ill health I betook me to one of those lovely vallies on the Connecticut, where the traveler if he has taste enough to look about him, may find grouped within the circuit of half a mile, one of the loveliest villages in the world. Its clear warm airs gently tempered by the winds of the ocean—the freshness and verdure of the landscape sloping gradually backward from the water side—the high hills which surround it, still covered with dark and rolling forests, as when first the white man took possession of them—and the thousand other natural beauties which are ever found in quiet New England villages, made me bless the fate which carried me thither, and the hour I made it my home.

My first want was a companion. From my boyhood, the book of nature was familiar. I had loved to ramble by woods and streams—gather flowers on meadow and hillside—and, with some favorite book, something to pleasure me, while away the mornings in many a gay bewilderment of fancy. But from the peculiarity of my disease, the bliss of solitary thought was denied me; while my natural bent which was quiet and meditative, it was thought might be indulged in to a degree, if shared with some gentle and kindred spirit. This lack was supplied me. I had been accustomed to observe in my rambles a pale thoughtful looking man, whose peculiarly fine countenance made me wish his acquaintance. This was brought about in some ordinary way, and would little interest the reader—so I pass it at once; but the result of that acquaintance, the knowledge I gained from it, the pleasure I derived from his friendship, are things to be forgotten by me never; and it is with reminiscences of my intercourse with this individual, that I intend to supply myself with subject matter for these occasional papers. So much was I delighted with him, that the first morning of our acquaintance I committed to paper the results of our conversation; so I have but little to do, save copying as from a register, such passages as I deem will be entertaining—which thing I hope to do in an unostentatious manner, at the same time throwing in such reflections as I think apposite, and rambling backwards and forwards as suits the mood of my mind. If I please, my time is well spent.

20 I must first give you a description of him, gentle reader, and the place in which I found him, even if it take up my whole sheet. Conceive yourself then on a little eminence about fifty yards removed from the water side, the ground sloping gradually to the stream; and conceive a small, low-roof’d farm house upon it with its windows facing the east, and its white roof partly covered and quite shaded by a clump of tall beech trees; and after you have looked at the creeper, and wild rose, and honeysuckles that grow in profusion about the door, you may stand and listen to the sound of the clearest, sweetest, sparkling little rivulet, that ever gushed from its native bed, to go and mix its sweet waters with the weltering waves of the ocean.

You may now stand with your back towards the farm-house, and look down before you. The broad Connecticut sweeps majestically by, its clear surface crinkled only by the sportings of some wanton fish as it darts through it, dashing a shower of pearls into the sunbeams; or perchance the form of a water fowl as it skims unwarily over it, gently catching the liquid on its pinions to scatter it off again with the next evolution. The soft piles of white clouds that sleep in the upper heaven, are as moveless below you; and as the startled dor-hawk sweeps out from the wood behind, and wends his course across to the distant mountains, you may watch his small form on the water growing fainter and fainter, till it becomes a speck and fades from the vision.

Now enter with me the dwelling. Is it not a scholar’s dwelling? That finely stocked library, with its newly-dusted curtain of green cotton-stuff—that row of antique busts over the mantel-piece—that engraving of the fiery Byron—that fine one of Scott—and that pleasing one of the gentle and melancholy Cowper—say, do you like it? A table stands in the middle of the room, and on it are books of a dozen languages—some thumbed and turned down as if they had seen good service, and others uncut as fresh from the book-seller’s. Here’s the antiquarian Homer. There’s the mellifluous Anachreon. This is the shrewd Horace—and there’s the philosophic Seneca. How worn they all are! No common one surely is the spirit of this place—But you shall see him.

He sits by the table, writing. There’s a forehead for you, shaded with fine dark hair—there’s an eye, deep, crystaline, full—there’s a cheek, delicate, perhaps too delicate—and above a prominent chin, there’s the pale thin lip of the scholar. His countenance is gentle, but there’s something of severity about the small closed mouth, and in the glitter of that eye—and yet all is calm, all is serenity, all is gentleness. No dark passions have had commission to mark that noble forehead—no feverish and fiery ambition have dared to light their hectic taper on that cheek—all is natural. And his voice—that is gentle too—woman would not wish softer. And now he smiles—how gentle! There’s so much of peace in it, you feel its gentleness.

21 Such was my friend. Alas! that he is not—that I have but the poor satisfaction of poring over these few, brief-sketched passages of his history.

HIS FIRST LOVE.

I found him one evening sad and solitary, seated by an open window with a book in his hand, and gazing out into the moonlight. I addressed him, but he answered me not. I took his hand and pressed it—he turned to me, and to my surprise, his eyes were filled with tears.

I did not offer him my pity—his feelings were too holy. I let him weep.

‘My friend,’ said he, after a pause, ‘you are welcome.’

I ventured to ask if any thing had disturbed him.

‘There are moments,’ replied he, ‘in the life of every man, when, whether he will or no, the simplest circumstance, such as a note of music, a word, or a moonlight evening like this, will by the subtle law of association call up a train of dead memories, and pour them in a flood tide on the heart; and as these are pleasant or melancholy, will his feelings take their coloring. Here is a little book of Sir Humphry Davy’s, and it has set me weeping; for as I have followed him through one and another of his foolish though beautiful theories, it has called up passages of my life I would fain forget. They are sweet though—

and I know not but I thank the philosopher though he makes me womanish.’

My companion’s history was unknown to me—I had once or twice wished to ask him—here was a chance. I delicately hinted as much.

‘You ask to your hurt I fear, my young friend,’ said he. ‘Little in my life can interest another. It has seen little action. Feeling—strong, continuous, deep feeling with small variation, is all it boasts; and pleasant as it is to me, it may little please you.’

I was importunate.

‘I had a lovely cousin,’ began he, ‘a very lovely creature, and one for whom I felt all that ardor of attachment, for the description and stories of which, poets and novelists have been so much laughed at. I shall not describe her to you. The graces of her mind only shall I acquaint you with, and through them you must see her countenance. Her parents were dead; and, taken into our house as one of the family, our love went far back beyond our memories, even into childhood, where if we love, it is by some subtle affinity which unconsciously draws kindred spirits together—since at that age we seldom think to dwell upon individual excellences of character. Our love as we knew not when it began, so we knew not its force; yet it was pure, deep, spiritual, and dreaming—that passion which22 instead of being modified, modifies—instead of becoming assimilated, assimilates—belonging not to the other power, but making those powers its own. Hence our characters were alike. This unity softened down every unhappy prepossession; and the result was, that our loves were like two streams, which though they gush not from the same source, soon after mingle and go quietly on together.

‘From what I have said, you will readily perceive we were dreamers. My cousin was a dreamer—you would know it from the deep, full, swimming eye, without any body’s telling it you; and we were wont to go of a summer’s evening to the church yard, and seated on her mother’s grave, drink in from the silence, and darkness, and solitude of the scene, that witchery and madness which dreamers so much love. From such habits it will easily be seen, that our characters must soon be sobered over with the sad shapings of melancholy. Such habits cultivate this mood; and persisted in, the sensibilities if naturally exquisite, become so much the more so that they soon unfit us for every thing else, and win us from the laughter-making and foolish.

‘We were seated one evening as I have mentioned, and our thoughts very naturally turned upon spirits, their intercourse, and the laws which govern them, and the conversation took such a tone as fastened it forever in my memory.

‘I sometimes think,’ said she, clinging tenderly to me, and clasping my hand firmly in both of hers—‘that when we are free from this world, and disenthralled, are ushered into a new existence, we shall lose our identity, and have to find out new sympathies and sources of enjoyment; and the thought saddens me.’

‘Why saddens you?’

‘O! I would not forget this world. I would not forget its beauties—its rocks, woodlands, wilds,

I would not forget them. They must be a source of felicity ever—ever pleasant to be remembered—ever spots to which memory shall turn her saddened eye, when the heart is sick with its melancholies.’

‘Fanny, think you the blessed weep?’

‘O! I know not—‘but I could not bear to forget this beautiful world, and those I love in it.’

‘Think you’—said I—‘that he who made the spirit and knows its capacities, will not find for it something more substantial than earth proffers us? You know the aged tell us, there’s no bliss here; and we see the young, and gay, and beautiful, fall around us like leaves in Autumn-time. What matters it then if we take other minds, as distinct as our own bodies?’

‘Arthur! Arthur!—you pain me. Would you not know me hereafter?’

23 ‘Doubt it not—we shall know each other.’

‘I would think so.’

‘From God’s benevolence we cannot prove it; for as benevolence leads to giving the highest good, it may lead him to give us faculties above those we now possess, and felicities in comparison with which all that we have here shall instantly be forgotten. But it is seen from our natures. Our faculties, in their aspirations for something higher, by those very aspirations evidence faculties, which earth puts not in requisition. Few are the thinking minds who have not sometimes in the calm of the evening, as they have sent their gaze away into the heavens, and watched the stars come out to join the mighty sisterhood of planets and rolling worlds, felt a thirst and a lifting up within them as the pulsations of immortality. This is immortality. The world (not to speak poetically,) is forgotten. I myself have been so far enrapt in this mystery, that I have as completely lost my mortal consciousness as if I had never possessed any; at the same time I have been partly conscious of the same powers as those I use when admiring things around me. I was translated to another sphere—worlds of light were rolling around me—I myself was a source of light and magnificence, rolling on forever

A state of purity was there. I admired it—but it was the same as my love of virtue here, though incomparably higher; and I was conscious of the same though more elevated communion, as the music of the spheres

came floating about me. And these things prove that the same faculties go with us from earth, though their reachings and exercises may be as much nobler, as time is less than eternity.’

‘My sweet cousin was re-assured—and we soon betook us home.

‘This evening,’ continued he, ‘its stillness, its soft moonlight, and this foolish little treasure of a book in my hand, have recalled that evening, and that conversation—they have set me weeping. ’Tis seldom I speak of the past, but your importunity stands apology.’

I quickly and firmly assured him, that so far from seeking apology, my interest was unaccountable; and I begged the sequel in relation to his cousin.

‘Ask it not—ask it not’—said he, with deep solemnity.

He spake no farther.

Such was a single evening’s intercourse with this mysterious being. More I learned from him—which in good time the reader shall have from me. Till then, adieu.

*

24

25

*

No. 1.

The first time I left Droneville, was for the purpose of joining the Junior Class in Yale College. Having received letters of introduction to Dr. ——, I was ushered by his misjudged kindness, with all my awkwardness upon me, into the very center of fashionable life. Fashionable life! what a variety of blunders, of ludicrous mistakes, of embarrassing scenes, rise up at the very phrase, mingled with the uproarious laughter of young men, and the suppressed titter of young ladies, the mere memory of which is sufficient to drive distracted a sensitive man. To my miserable, rustic education, I am indebted for a great share of my calamities. Before relating my experience in the world of fashion, I will attempt to convey to my readers an idea of some of the peculiarities of Droneville people.

In one of the western counties of Massachusetts, is situated the village of Droneville—the Rip Van Winkle of the state—the very focus of stupidity. Droneville people are a century behind the rest of the world. One would imagine that old Time had pitched them26 out of his car in 1700, while he has been driving on the rest of the world like Jehu. Without the least scruple, they use those rank provincialisms, which would make the most legitimate Yankee tongue of other parts, feel “considerably streaked.” Droneville people are opposed to all your modern refinements in education. “We are satisfied with the language of our fathers, without bringing it to the test of any of your grammar rules.” As a necessary consequence, the king’s English is murdered by them without the least mercy. Double comparatives and superlatives dance through their conversation in an intricate maze of the sublimest obscurity. To Droneville people I was indebted for my pure, classical dialect, which was so extremely pleasing that I never addressed a polite speech to a young lady, without making her giggle in spite of her most vigorous efforts. “Hisen” and “hern,” “yourn” and “theirn,” and such phrases, might be expected as a matter of course; but Droneville people are no common Yankees; they have words and expressions which are perfectly unique. “Chirk” is a favorite of theirs. If you enquire respecting some invalid who is convalescing, the answer is, “he is more chirk.” A young Miss of Droneville, (for whom, by the way, I always had a sneaking partiality,) once replied to a question as to her mother’s health—an old bedridden dame of eighty, “Why, she is not very chirk, but more chirker than she has been; all our folks appear more chirker than they really feel, in order to chirk her up.” “Comper” is another of their expressions. Any fracas or tumult, like the Calethump of Christmas eve memory, would be styled by them a “comper.” Their language is certainly original:

“Mrs. Doublechin, what is the matter with your good man?”

“I don’t hardly know, ‘Squire, he seems to be kinder fevery and kinder aguery.”

Droneville people are profound philosophers. You will not find them chattering incessantly upon every topic under the sun; their ideas are connected by none of your “obvious relations;” they are slow, but sure thinkers, and when they do speak, you may expect to hear something. Catch Droneville people doing any thing in a rash, hasty manner? catch a weasel asleep. They are equally considerate in their mental and physical operations. If a man begins to build a house, without reflecting upon it for some twenty years, Droneville people shake their heads in a very significant manner, muttering something about not “counting the cost.” A house is commenced by one generation, allowed to “season” through another, and completed by the third. Droneville people are not composed of any of your inflammable materials; you will not find them acting under the influence of “excitement” or “passion.” They like to “take things coolly”—to think deliberately.

Deacon Snuffle was informed that widow Switchtail had been recently converted, and hastened to converse with her. “How long is it, Mrs. Switchtail,” said he, “since you first began to see the error of your ways?”

27 “Why, Deacon, it is as long ago as what we old folks call the hard winter.” Deacon Snuffle made his exit with all imaginable speed, exclaiming, “your religion, widow, is something like an old clock, in considerable need of being wound up.”

A minister was “settled” among Droneville people, several years since, who is about as ardent as they are phlegmatic, suggesting the image of a spirited young steed, yoked to a contemplative ox. He exhorts, preaches, frets, drives his flesh off in attempting to “rouse them up;” but they take it “just as easy” as conceivable. What can be more tantalizing! He appoints meetings upon week days, but Droneville people are not so fond of meetings upon week days; it savors too much of driving people into religion. The parson consoles himself with the thought that they will come to church upon the Sabbath, and prepares for them a warm reception. And they do come upon the Sabbath, and sleep, yea, snore as loud as if they were in their beds. Miss Catnip, a snappish old maid, once complained that “Deacon Snuffle’s wife snored so loud that she couldn’t get the least bit of rest.” My Aunt Tabitha is never absent from church. She has so constantly seated herself upon the same bench, that she has fairly impressed her own proportions there. She has one invariable reply to the parson’s oft repeated exhortations, “young people may die, old people must die.”

The parson wishes to do great things for all the benevolent operations of the day, but what do Droneville people know about benevolent operations? Instruct them? “Droneville people ar’nt to be instructed; they know a thing or two.” Besides, Droneville people are half inclined to think that “charity begins at home.” Turn them? You may turn a mule, when he has once “placed his foot down,” with a mule’s determination, but there is no turning them. They are as obstinate and headstrong as doctors of theology; coaxing and cuffs are equally unavailing.

There is nothing which Droneville people resist so much as innovation. An attempt to change old customs, or to drive them from the well trodden path of their ancestors, will raise such a cackling among long-winded gossippers and slippery tongued spinsters, as would drive Beelzebub himself from the roost. Mr. Long Metre—a member of that fraternity who wander about teaching one half of the people how they can best squeal off the ears of the other half—attempted to reform Droneville choir. This Radical broached the theory, that it was impossible for the young ladies to sing melodiously while they wore their bonnets, since the sweet nightingales were prevented from hearing their neighbors’ voices. The singing master, having been joined by a few of the young bucks—bold fellows these—venturing sometimes to give the ‘gals’ a sneaking glance or a sly wink, made a movement to carry the reform into operation. What pen can describe the “comper” which this excited! It was too much for the equanimity of the gentlemen of the old school. It was like touching a torch to their beards. Oh Droneville! who28 would have thought, that the flames of party animosity could ever have been kindled in thy peaceful streets? yet such was the fact. Every man, woman, and child, was ranged under the banner of the bonnets, or the anti-bonnets. The bonnets claimed, “that the measure of their opponents was an unheard-of innovation, exposing the health of the ‘little dears,’ encouraging extravagance in dress, endangering the morals of the young men, in short, that it was wholly unrighteous, unscriptural and indelicate, for St. Paul expressly declares that ‘every woman that prayeth or prophesieth with her head uncovered, dishonoreth her head.’” I noticed that this doctrine was warmly espoused by all the red haired young ladies, and desperate spinsters. The anti-bonnets, headed by the singing master, supported by the aforementioned bucks, and all the most buxom of the village girls, unable to withstand the cogent arguments of their adversaries, dispatched a delegation to secure upon their side, the influence of the parson. The good man stood aghast! What could he do? To commit himself upon either side, would be his ruin: to stand neutral, was impossible. Mr. Soporific Heth—the village tailor—a most vigorous performer upon a cracked clarionet, was chosen ambassador. Mr. Heth was a lean, long sided piece of anatomy, with an elongated phiz, nose like a fish hook, and lips blown to a point by his constant musical exertions. In order to add dignity to the delegation, Mr. Wonderful Gruff—whose magic powers wooed harmony from an antiquated base viol—accompanied Mr. Heth. Mr. Gruff was the wisest man in Droneville. To be sure, he never spoke a word to reveal his wisdom, but then he looked tremendous wise, and a nod or a grunt from Mr. Gruff, had more influence in the village councils, than a speech of an hour’s length from most men. Mr. Gruff was a perfect personification of conceited obstinacy. His short stubborn neck and mulish character, evinced a perfect harmony of parts, and unity of design. Such were the animals which presented themselves in the parson’s study. Mr. Heth, of course, was the orator—and such a one! He was none of your concise speakers, who tell all they have to say in the fewest words possible, but an eloquent, long-winded orator, able to talk a vast while without saying any thing. Mr. Heth was very fond of onions—the parson, however, had rather an aversion to these delicacies. Mr. Heth was, moreover, afflicted with deafness, and for the double purpose of increasing the effect of his own masterly powers, and hearing his auditor’s replies, he drew a chair near his victim, and for about half an hour, blew an irresistible torrent of eloquence into the parson’s nose. Unable to resist such honied words, accompanied by a voice which rivaled the most cracked notes of Mr. Heth’s own clarionet, and seconded by the momentous nods and grunts of Mr. Gruff, the parson declared himself a convert to the principles of the anti-bonnets. This was the signal of triumph to their party—their opponents were crushed, and the bonnets were banished from the choir. After several weeks spent29 in preparation, the eventful Sabbath finally arrived, when the élite of Droneville maidens, were to appear in ‘unbonneted’ beauty. Never had there been such an excitement in Droneville. The choir, and their appearance, were discussed in all places. It was regularly “served up,” at every tea table in the village. “What are Droneville people coming to,” exclaimed the old ladies; “things are changed since we were lads,” responded the veterans. “If I hadn’t any more hair than Polly Snipe, you wouldn’t catch me singing with my bonnet off,” said Miss Catnip. The day arrived; it was a cool bracing morning in January; but never, “within the memory of the oldest inhabitants,” had Droneville church been so crowded. While the parson was imploring God’s blessing, the bucks were ogling and whispering, the singers were turning over the leaves of their books, an occasional note escaped from the nose of Mr. Long Metre, Mr. Gruff was tuning his base viol, Mr. Heth was caulking his clarionet. The hymn is at length “given out,”—all eyes are turned to the gallery,—every mouth is opened in wondering expectation,—the blind wipe their spectacles, the deaf seize their trumpets, the eyes of the young bucks flashed with pleasure, those of the spinsters looked “unutterable things.” The choir arise, and while they stand like impatient coursers, with parted lips, awaiting the signal from Mr. Long Metre, let me attempt to describe the vision of paradise which burst upon my enraptured sight. It was a scene worthy the graphic pencil of Hogarth. There stood the assembled beauty of Droneville, with cheeks and noses kindled into a glow by the fresh air of a January morning. The gallery rose, seat over seat, presenting to the beholder an inclined plane of all that is beautiful in a red and blue phiz, studded with love-darting eyes, and party-colored heads, which might rival the coat of the patriarch. There they stand—long hinnies and short hinnies, sylph-like hinnies and porpoise-like hinnies, in regular confusion, with pates arrayed in every variety of fantastical gear ever invented by womankind. Some were adorned with flowers, others with feathers; some, having strained their hair so tight from their foreheads that they could not wink, had twisted it into a pig’s-tail upon the top of their craniums; a few, of more classic taste, had parted their locks from their brows, a la Madonna; others suffered them to float in unbraided beauty, a la witch of Endor; and one roguish little urchin was evidently arrayed in her grandmother’s cap. Thus they stand—the “pitch” is given, and away burst Droneville choir with impetuous fury—the power of every voice and every instrument is strained to its utmost capacity—Mr. Long Metre managed to scream the loudest—Mr. Soporific Heth blew his clarionet into several pieces—Mr. Gruff sawed his base viol ‘in two.’

Such was the performance of Droneville choir.—The combined power of all that is thrilling in beauty and melody, inflicted a wound upon my sentimental heart from which it has not yet recovered.

30

A distinctly formed power of judging of literary productions, and of rightly and fully estimating their intrinsic and their comparative merits, is a thing of rare occurrence. Even educated men, whose opinions with respect to other things are of high value, seem not generally to have carried their systematic habits of thought into this province, deferring it almost wholly to professed critics. On the other hand, there is a crowd of slender judges, of some qualities of books, who are yet utterly incapable of appreciating others which are more vital.

It becomes, therefore, an important question to one who would be an independent thinker, how the evil may be remedied in his own case. It may be answered in general, not chiefly by reading literary reviews. Much, doubtless, may be learned in this way about many books and their authors; so much indeed, so wide is the field opened, as to divert the mind from seeking an intimate acquaintance with any. Without question, the effect of this kind of reading often, and indeed usually is, to overload the mind with a multitude of opinions which speedily pass from it, leaving it advanced in no respect except in an opinion of its own knowledge. Even where something more than mere entertainment is sought, the result is much the same. We would ask those who are so busy in collecting the opinions of others, how often an attempt is made effectually to reproduce those opinions in their own minds, and to test them by a careful study of the author in hand. The comparatively light manner of hurrying over even the extracts, which critical kindness has pointed out, is a sufficient answer. The very object indeed of resorting to reviews is to avoid tasking the mind. It is indeed vastly easier to take from the review opinions ready made, than to struggle to bring up into the light one’s own dim conceptions of excellence or defect, and to summon the mind to make account to itself. But as the result we have an unformed and lifeless acquaintance, with works even of the highest order—an acquaintance consisting, for the most part, of half-remembered, and half-forgotten crude opinions about them. For the mind itself there is a habit of dependence on something without, and not of itself, for the grounds of its opinions—a habit arising, almost necessarily, from being accustomed to submit to the absoluteness and dictatorship of the professed critic.

There is liable to be created also, a habit of dependence for the interest which is felt in literary works generally, novels excepted. It31 cannot be denied that the critic himself and his opinions, often form the main point of interest, and that the author is comparatively uninteresting; when it is not so, the critic is often depended upon to excite for the author an interest, which is to cease with the remembrance of the former. The sympathies are with the critic, not with the author. Besides this, reviews treat mostly of what is passing; the attention of the review reader is, therefore, in a great degree confined to that. Hence we have, in many of those who are thought to be acquainted with literature, a love for excitement, dependent on what is conventional and present, rather than a permanent interest resulting from broad and well grounded views.

It is certain that he who aims not merely to understand, but vigorously to apprehend, and distinctly to appreciate the work before him, will wish, in matters of opinion, to banish all thoughts of the critic, as an unwelcome intruder, however excellent in his kind, between himself and the author.

In order that a man may thus become a critic for himself, he should seek to excite in himself a love of literature for its own sake, in opposition both to a mere love of entertainment and to mere indifference. For here, it is eminently true that unless a man loves he cannot understand. But then that love must be liberal and discriminating; it must be a love which will carry one through the difficulties of the way. But for these qualities a mere love of entertainment is least remarkable, devouring indiscriminately what is often least valuable, and blindly rejecting the rest.

It deserves to be considered, whether this has not been too much the spirit of the readers of poetry. The maxim, that “it is the office of the poet to please, not to instruct,” ought not to be taken thus absolutely. It is indeed “sweetly uttered knowledge,” which the poet imparts, but is it the less knowledge? It is not indeed knowledge systematized, but not the less real knowledge of the human heart in all its relations.

But the great obstacle to be removed, is an indifference which leads to desultory reading. We refer especially to an indifference to merits. Fault-finding we have enough; while of merits there is often a comparatively languid appreciation. A very low mind and small abilities may be equal to the former; the latter demands a mind liberal and vigorous.

In order to remove this indifference, there must be a love of literature for its own sake. This will animate the mind with a liberal zeal, and, at the same time, will supersede the love of mere entertainment.

Let him who would feel such a love, endeavor to obtain some notion of literature as it is. In order to this let him acquaint himself with its history. Let him view it as the offspring of the human mind in all ages, wrought up to its divinest energy; as that which embodies in itself thoughts of power and images of beauty; as a32 purifier and refiner of the human feelings. Let him consider it also, with direct reference to his own mind and heart. For this end, he should place himself on the broad ground of our common humanity, in distinction from any prejudice, or conventional mode of thinking. Viewing himself as a man, and as such recognizing the mind and the human feelings within his own breast, let him look upon literature, as the glorious expression of what is kindred to those, and as such demanding his sympathy. By this habit of constant reference to his own mind, he will acquire in literature, a permanent interest. Distinctly conscious of the mind within his own breast, he will welcome mind wherever he meets it: recognizing the feelings of his own heart, he will go forth in sympathy with those of another; feeling within himself a love of the beautiful, he will stand ready to admire and value its objects. Unless a man cultivates such habits, so that he shall have a warm and living interest in ascertaining literary worth, he cannot be a critic. He will not seek out merits which he has not some interest in finding. If, on the other hand, a man have this habit of immediate reference to his own mind, he will not only have such an interest, but will also have placed himself in the only right point of view to judge of any literary production. He will not be guided by a set of rules which are in a manner foreign to the mind; nor will his criticism be expressed in phrases which are unmeaning, or the meaning of which he has never asked himself. It will be the faithful exhibition of the warm impressions upon a mind rightly prepared to receive them. How the mind is to be thus prepared is another question. The attitude which it should take we have stated; but to assume this it is not qualified at once, and with regard to every work. Obviously it must be enlightened by knowledge of the various departments of literature, that it may judge accurately of any one. Yet this is not all that is demanded of it. In order to judge of the intrinsic merits of any literary production, there must be an exercise of powers like those which originated it. The mind must be trained distinctly, and by itself, for this end. Otherwise, it cannot form any conception of those powers, much less can it know how to value their productions. In proportion also as the latter are of a high order, must be the activity to which feebler powers must be aroused to apprehend them. While this is true with respect to every kind of writing, its necessity is more distinctly seen in reading the works of the poet. For the powers there demanded are less in daily use. The reader must, in a certain sense, be himself a poet, in order to be a critic of poetry. Otherwise, he cannot sympathize with the author, and cannot judge of him at all. For, we repeat it, it is by a direct reference to our own minds, as appealed to by the mind of another, that we must judge of literary worth.

Thus to qualify and attune the mind, is indeed a task. The necessity, however, is plain. We may now, also understand how it is33 that a man may with ease equal the critic whom he reads, and then flatter himself into the belief that he has compassed the author whom he has not the vigor and habits of mind necessary to appreciate. For want of them, the opinions of the critic will be either forgotten, or vaguely remembered or applied. In either case the mind will have gained a feeling of undue self-importance.

It may seem audacious to approach in the manner we have attempted to describe, the works of those to whom we have been wont to look up with implicit reverence. But no one, we think, will be more humble in his own eyes, than he who has tried and found how hard it is to attempt fully to comprehend when fairly set before him, that which another wrought out from unshaped materials. Nor will his admiration be the less, because he sees that it is well grounded; while by a habit of raising himself to cope with great minds, he will be enabled to see in their true light, and to approach with an air of just superiority those which are inferior.

We have thus attempted to show some of the preparations of mind and spirit, for the office of criticism. But there must also be a strict and severe judgment, to exercise over the mind a constant supervision, and to keep it from partaking of the unsoundness of those with which it comes in contact, as well as a sensibility to their merits.

It has not been our object to dwell upon the particular points of criticism. There is one which will be found to include almost all others, and which has been already implied. We have spoken of literature as the means of correspondence between mind and mind. Of course, by far the most important point of criticism will be to study the mind and spirit of the author in his works. Much may be learned, in this way, that shall fix a lasting communion between ourselves and the author who is worthy of such intimacy. And further, by laying bare the shaping and moving spirit of that which is presented to us, and by ascertaining the precise attitude of the author with respect to his work, we shall be enabled to see more distinctly what are merits and defects, because we shall know whither to refer them. By this means, even the minutest peculiarities may be marked; that which is artificial, may be distinguished from that which is genuine; style may be clearly characterized, and the whole work will be set before us in two-fold clearness, and with two-fold interest.

If literature is worth any thing, it is worth such study and such exertions, on the part of every one. He who studies it in this way, will not view the books which meet his eye with a languid and feeble interest; nor as so many subjects for examination, which are afterwards to be set aside, as a sort of explained phenomena. He will study their merits in order to welcome and appropriate them to himself, as the fruits of kindred minds. The wise and the good of all ages will thus become his friends and companions.

G.

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WASHINGTON ON THE BANKS OF THE DELAWARE.

Reader! hast thou seen the Greek Anthology? If not, go get it. ’Tis passing beautiful. Dost thou wish to see into the very heart of the finest people God ever made? Dost thou long to acquaint thee with the real character of the bright-souled Grecian? Then lay upon the shelf the fiery Homer, with his “damnable iteration,” and even the neat Xenophon—the soldier, historian, and philosopher. Lay them aside, I bid thee, and run thine eye gently over those little heart-bursts, to which chance gave being, and which chance has most marvellously preserved. Dost thou look to see the true proportions of the actor, as he “struts his brief hour upon the35 busy stage?” Go to the green-room, and behold him divested of all the super-imposed grandeur of cork and buskin. Dost thou think to know men, by scanning them, as they thread the streets of the city, as they toil in the heat of the forum, or pray among the pillars of the temple? The smile is, indeed, gracious—the bow lowly—the look subdued. But, man, you see the face, not the heart. They are all masquerading—most ludicrously too. Go to their homes, my friend. Watch them by their fire-sides—with their wives and children—in their household familiarity. Vexings are upon them, and their hearts are troubled. The world—the censorious world is far away, and they fear not the scrutiny of its prying eyes. A cloud comes over the sunshine of the soul, and they fret and fume at their petty tribulations. And are these those unctuous men, on whose faces sat enthroned such unruffled peace? Yea, verily!

Thou mayest think this an impertinent digression; but I made it, and I best know its design. ’Tis merely a rambling illustration—a stroll through the woods instead of a prosing walk along the road. ’Tis a similitude, I say—too long—yet a good one. Its pith is this. The poets, orators, philosophers, and historians—in fine, all the great authors dressed for court, or—if that term seem too monarchical for the Republic of Letters—they dressed for a levee—a democratic jam—they rouged, frizzled, combed, brushed, and bedizened themselves artificially. Homer, the oldest, is likewise the simplest of them all. But even he knew that he was stared at, and, like a man in company, adjusted his neckoloth, felt queer, and walked stiff. He does not give his own sentiments—he was writing a history of his nation, and it was at once his interest and his pleasure, to gild each slightest incident, and turn poverty to splendor. Thus does he show us about as much of the real character of those simple people in that early age, as do the roundelays of chivalry acquaint us with the habits of those motley knights, whose loves they celebrate, and whose prowess they record. It is not, then, in the elaborate writers of any nation, that you are to look for faithful portraitures of that nation’s character. Great geniuses bear the same leading traits in all climates, and their works are simple mental creations, rather than copies of the habits of their age. ’Tis familiarity with the various effusions of a thousand different pens—drinking from the heart’s overflowing fullness,—that thoroughly acquaints one with a people.

Reader, I am weary of these remarks, as I doubt not thou art. Therefore will I cease. And here would I advertise thee that I travel more for my own pleasure than for thine. My path lies through a lovely country, and I shall walk, run, halt, refresh, whenever and wherever I think proper. I shall take the cross-roads—rove through the green fields—lie under the shady trees—and drink of the cool springs. If thou wilt wander with me, it is well, and I36 trust our trip will be a merry one. It is my design to do into English—as we may aptly express such barbarous usage—some of the Anthology—to transplant and naturalize among our northern rocks some of those rare and beautiful exotics. The soil is cold, and the clime rude—yet, with thy fostering care, and sunny smiles, the flowers may grow. And if, thus roughly torn from their warm home, they seem pale and sickly, have the justice, kind reader, to believe that they were beautiful—yea! most beautiful. The blame be on the unskillful hand that removed them from their own sunny Greece—the garden, where they bloomed. Thou knowest that the Syrian olive would be but a stinted thing among the snows of Greenland, even though “with cost, and care, and warmth, induced to shoot.” Perchance my efforts may not be entirely without their value, since those, who have drunk with thirsty fervor at the fountain, my awkward paraphrase will only send back to their “first love” with renewed devotion, while that Sun of Poetry, which, though “shorn of his beams,” will not, I trust, have lost all “his original brightness,” will, in others, enkindle a holy ardor to climb the “Aonian mount,” and gaze full on his unclouded splendor.

First of all, let me present thee with a glorious song—I mean glorious in its primal sky of Greece, before my dull northern disc transmitted its beams, dimmed and diminished. It is an ode to two tyrannicidal brothers, Aristogeiton and Harmodius, who, at the Panathenian festival of Minerva, concealing swords in the myrtle branches borne on that occasion, attacked Hipparchus, and by his death regained their country’s freedom. It was sung by the Greeks at their entertainments. It has been Anglicised frequently, but its simple beauty, and deep enthusiasm, defy all translation.

37 What have we next? Pollianus. And who was Pollianus? I know not. It is certain he has left us a very pretty epigram, which I have thus endeavored to render in Latin and English. Hem tibi!

To a miserly Usurer.

Here follows another, and, once for all, if any proud critic, in his wisdom, or pretty girl, in her ignorance, object to my translating, now and then, into bald Latin as well as plain English, let them know that I am a bit of a pedant. Some of it needs a Latin guise, to cover its roughness. The critic may deride, si placet, and the lady skip, if she like.

Epigram.—By Julianus Egyptius, whose poverty secured him against robbers.

Here is an epitaph. Upon whom? Euripides. By whom. Thucydides. Read it. It is instructive. The subject and the author are dead; but each sleeps under a stately tomb. Their works are their mausolea. But the idea—is it not affecting? Twenty-three centuries agone, a great historian weeping over the grave of a splendid poet!

An epitaph, which Hippo ordered to be placed on his monument.

By Rufinus, to Melite—Anglicè, Fanny—a very pretty girl.

The word omnideus I claim as my own. I made it myself. Noli tangere.

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An address to Mammon, by Timocrates, the Rhodian.

Here we have Plato—the philosopher—tilting it in verse.

To Aristophanes, the comedian.

To Sappho.

In the following little morceau, the frog is considered as a priest to the Nymphs, whose particular jurisdiction was over streams and fountains.

To a brazen frog, set up by a traveler, as an offering to the Nymphs.

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To a statue of Pan—the shepherd-god—carved with a pipe in his mouth.

To a statue of Venus, at Cnidus, by Praxiteles.

Reader! should we meet again, be it kindly.

Hermeneutes.

What was contrived by the intellectual skill of many, has been accomplished by the physical energies of a few, and the first number of the “Yale Literary Magazine,” is now before the public. But, dropping this Johnsonian magnificence, indulgent reader, so little consonant with the tremulous anxiety with which we pen these closing lines—how are you pleased? As you have glanced from one article to another, till your eye meets this last page, has your brow been gathering a frown, or has a pleasant smile lit up your features? In either case, but especially the former, we pray you to remember, that in preparing this number, we have, in some respects, labored at a disadvantage. Our utter inexperience in the mechanical portion of the work—the distracting influence of the intervening vacation—with some other petty troubles, will, with your indulgence, account for some of the errors, which your sagacity has, doubtless, ere this discovered.

A word or two, now, of self-gratulation.—Our prospects are encouraging. Our subscription list fully equals our expectations—communications are abundant—(alas! too much so, one might say, looking at the melancholy number of rejections,) and we have hardly heard one croaking voice, foreboding failure. We are confident in the assertion, that the future numbers will be superior in external appearance, and not a whit inferior in literary merit.

To those who have furnished communications for the present number, we render our sincere thanks, and request a continuance of their favors. To all we would extend a general invitation, ‘to send us pieces’—asking of each ‘according to his ability,’—from the gay trifling of wit, to the sober morality of wisdom—in prose, or in verse—in long, or in short.

We were prevented, by divers mischances, from issuing this number on the day it was due; and the same reason will account for the absence of an intended engraving from the cover.

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The communication, signed A, contains many thoughts of peculiar poetical beauty, yet we regret to see, here and there, blemishes, which materially affect its merits as a whole, and which none but the author can properly remedy. A careful correction would do away those redundancies, with which it is now encumbered, and render it of more finished excellence. For the present, therefore, it is deferred.

Tuum Carmen, Grai, ‘limae labore’ deficiens, “in cineres citissime redegimus” ☞ ‘cinis ad cinerem.’

Z’s manuscript is too extensive for our limited space, and also too obscure for our mental and bodily vision.

The “Musings of Adonis” are also among the “great rejected.” To use his own language, “Their beauty and fragrance,(?)

“Omega” shall receive a place corresponding with his signature, by the by, one most appropriate, and withal, a fine typical emblem of the merits of his performance.

The perusal of the first couplet of the “Apostrophe to the Moon” sufficed us.—“Look!—lo! behold!”

All articles intended for No. 2, we would wish to receive at an early date, through the Post Office.

An apology for establishing a Literary Magazine, in an institution like Yale College, can hardly be deemed requisite by an enlightened public; yet a statement of the objects which are proposed in this Periodical, may not be out of place.

To foster a literary spirit, and to furnish a medium for its exercise; to rescue from utter waste the many thoughts and musings of a student’s leisure hours; and to afford some opportunity to train ourselves for the strife and collision of mind which we must expect in after life;—such, and similar motives have urged us to this undertaking.

So long as we confine ourselves to these simple objects, and do not forget the modesty becoming our years and station, we confidently hope for the approbation and support of all who wish well to this institution.

The work will be printed on fine paper and good type. Three numbers to be issued every term, each containing about 40 pages, 8vo.

Conditions—$2,00 per annum, if paid in advance, or 75 cents at the commencement of each term.

Communications may be addressed through the Post Office, “To the Editors of the Yale Literary Magazine.”

This No. contains 2½ sheets. Postage, under 100 miles, 3¾ cents; over 100 miles, 6¼ cents.