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MR. MERRY'S LAMENT FOR "LONG TOM."

THY cruise is over now,

Thou art anchored by the shore,

And never more shalt thou

Hear the storm around thee roar;

Death has shaken out the sands of thy glass.
Now around thee sports the whale,
And the porpoise snuffs the gale,
And the night-winds wake their wail,
As they pass.

The sea-grass round thy bier
Shall bend beneath the tide,
Nor tell the breakers near

Where thy manly limbs abide;

But the granite rock thy tombstone shall be.
Though the edges of thy grave
Are the combings of the wave-
Yet unheeded they shall rave
Over thee.

At the piping of all hands,

When the judgment signal's spread-
When the islands, and the lands,

And the seas give up their dead,

And the south and the north shall come;

When the sinner is dismayed,

And the just man is afraid,
Then heaven be thy aid,
Poor Tom.

William Augustus Muhlenberg.

BORN in Philadelphia, Penn., 1796. DIED in New York, N. Y., 1877.

I WOULD NOT LIVE ALWAY.

[Originally composed in 1824.-The Author's last revision.-From The Life and Work of W. A. M. By Anne Ayres. 1880.]

I

WOULD not live alway-live alway below!

Oh no, I'll not linger when bidden to go:
The days of our pilgrimage granted us here
Are enough for life's woes, full enough for its cheer:

Would I shrink from the path which the prophets of God,
Apostles, and martyrs, so joyfully trod?

Like a spirit unblest, o'er the earth would I roam,
While brethren and friends are all hastening home?

I would not live alway: I ask not to stay
Where storm after storm rises dark o'er the way;
Where seeking for rest we but hover around,
Like the patriarch's bird, and no resting is found;
Where Hope, when she paints her gay bow in the air,
Leaves its brilliance to fade in the night of despair,
And joy's fleeting angel ne'er sheds a glad ray,
Save the gleam of the plumage that bears him away.

I would not live alway-thus fettered by sin,
Temptation without and corruption within;
In a moment of strength if I sever the chain,
Scarce the victory's mine, ere I'm captive again;
E'en the rapture of pardon is mingled with fears,
And the cup of thanksgiving with penitent tears:
The festival trump calls for jubilant songs,
But my spirit her own miserere prolongs.

I would not live alway—no, welcome the tomb,
Since Jesus hath lain there I dread not its gloom;
Where he deigned to sleep, I'll too bow my head,
All peaceful to slumber on that hallowed bed.
Then the glorious daybreak, to follow that night,
The orient gleam of the angels of light,
With their clarion call for the sleepers to rise
And chant forth their matins, away to the skies.

Who, who would live alway? away from his God,

Away from yon heaven, that blissful abode

Where the rivers of pleasure flow o'er the bright plains,
And the noontide of glory eternally reigns;

Where the saints of all ages in harmony meet,
Their Saviour and brethren transported to greet,

While the songs of salvation exultingly roll

And the smile of the Lord is the feast of the soul.

That heavenly music! what is it I hear?
The notes of the harpers ring sweet in mine ear!
And see, soft unfolding those portals of gold,
The King all arrayed in his beauty behold!
Oh give me, oh give me, the wings of a dove,
To adore him-be near him-enwrapt with his love;
I but wait for the summons, I list for the word-
Alleluia-Amen-evermore with the Lord!

1821-34]

CHARLES THEODORE CHRISTIAN FOLLEN.

445

Charles Theodore Christian Follen.

BORN in Romröd, Hesse Darmstadt, 1796. PERISHED in the burning of the steamboat Lexington, Long Island Sound, 1840.

PERI

HISTORY AND HISTORIANS.

[The Works of Charles Follen. 1841.]

ERHAPS the most abundant source of history is the love of country, the desire of those, who look beyond their own narrow sphere, to make known to other nations, and to preserve to coming generations, the lives and deeds of their countrymen. This truly patriotic aspiration, which has incited the most distinguished historians of all ages, cannot mislead the writer, so far as patriotism is a philanthropic principle. Patriotism is a virtue, it is philanthropy, when it is an enlargement of our interest in ourselves and our principles to a whole nation. But as soon as it becomes a spirit of hostility and pride toward other nations, it is no longer a moral or philanthropic principle, since it is not an enlargement, but a restriction, of the noblest powers and best affections, which should take in the whole family of man. The writer, whose aim it is to exalt his whole nation to the disparagement of others, by hiding the faults of the former, and enhancing those of the latter; who misleads the minds of his countrymen, and particularly of the young, through principles of national pride and intolerance; such a writer, who does not deserve the name of an historian, commits as griev ous a breach of international law, as any that is recognized as such by the law itself. His offence is equalled or surpassed only by that of him, who is base enough to disfigure what is really great and good in the history of his own country, to please and serve its enemies abroad and at home. The design of preserving to coming generations the deeds of their ancestors, is a patriotic aim, which sometimes leads the narrator to magnify them, so that they may serve as models for imitation. The historian, who relates the deeds of his own contemporaries to preserve their memory, is less exposed to this temptation, than he who undertakes to make known to the present generation the remarkable events in the history of their ancestors. This desire of magnifying the deeds of their forefathers, so common among ancient and modern historians, and frequently excused as an excess of exalted filial piety, is a serious error in regard to history, as well as morality and education. As soon as the historian of a nation ceases to think that posterity will be benefited by the knowledge of the faults, as well as the merits, of their ancestors, or rather, as soon as he has any other object in view than to represent them

as they actually were, whether deserving of censure or imitation, he forfeits his right to describe them.

The last remarks, in regard to a national historian, lead us to a more general observation, concerning the apparent predisposition, in some historians, to exalt antiquity above modern times, and in others, to retaliate this partiality by reversing it, instead of doing justice to both. We here see, in the department of history, the same difference, which, in that of education, appears in the partiality of some, for what is called classical learning; and of others, for what they technically designate useful knowledge. The partial admirers of antiquity are apt to overlook or slight what is classical in the productions of modern times, while their opponents restrict their conceptions of what is practical and useful, so much as to exclude the study of antiquity; as if the enlargement of the mind, which grows out of this study, was not as real as any economical advantage

Francis Wayland.

BORN in New York, N. Y., 1796. DIED at Providence, R. I., 1865.

THE PHILOSOPHY OF ANALOGY.

[Occasional Discourses. 1833.]

YOU observe that I speak of the science of analogy, as something

which is yet to be. It does not now exist, but it must exist soon. He who shall create it will descend to posterity with a glory in nowise inferior to that of Bacon or of Newton. He who would complete such a work must be acquainted with the whole circle of the sciences, and be familiar with their history; he must examine and analyze all the circumstances of every important discovery, and, from the facts thus developed, point out the laws by which is governed the yet unexplained process of original investigation. When God shall have sent that genius upon earth who was born to accomplish this mighty labor, then, one of the greatest obstacles will have been removed to our acquiring an unlimited control over all the agents of nature.

But passing this first part of the subject, I remark that, whenever the laws of such a science shall have been discovered, I think that they will be found to rest upon the two following self-evident principles.

First. A part of any system which is the work of an intelligent agent, is similar, so far as the principles which it involves are concerned, to the whole of that system.

And, secondly. The work of an intelligent and moral being must bear, in all its lineaments, the traces of the character of its Author. And, hence, he will use analogy the most skilfully who is most thoroughly imbued with the spirit of the system, and at the same time most deeply penetrated with a conviction of the attributes of the First Cause of all things. To illustrate this by a single remark. Suppose I should present before you one of the paintings of Raphael, and, covering by far the greater part of it with a screen, ask you to proceed with the work and designate where the next lines should be drawn. It is evident that no one but a painter need even make the attempt; and of painters, he would be the most likely to succeed, who had become best acquainted with the genius of Raphael, and had most thoroughly meditated upon the manner in which that genius had displayed itself in the work before him. So, of the system of the universe we see but a part. All the rest is hidden from our view. He will, however, most readily discover where the next lines are drawn, who is most thoroughly acquainted with the character of the Author, and who has observed, with the greatest accuracy, the manner in which that character is displayed, in that portion of the system which he has condescended to reveal to us.

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All this is confirmed by the successive efforts of mind which resulted in the greatest of Sir Isaac Newton's discoveries. I think it self-evident, that this first germ of the system of the universe would never have been suggested to any man whose mind had not been filled with exalted views of the greatness of the Creator, and who had not diligently contemplated the mode in which those attributes were displayed in that part of his works which science had already discovered to us.

And if this distinction be just, it will lead us to divide philosophers into, those who have been eminent for attainment in those sciences which are instruments of investigation; and those, who, to these acquisitions, have added unusual skill in foretelling where these instruments could with the greatest success be applied. Among the ancients, probably Aristotle belonged to the former, and Pythagoras and Archimedes to the latter class. Among the moderns, I think that infidel philosophers generally will be found to have distinguished themselves by the accurate use of the sciences, and Christian philosophers by the additional glory of foretelling when and how the sciences may be used. I am not aware that infidelity hath presented to the world any discoveries to be compared with those of Boyle and Pascal, and Bacon and Newton, or of Locke, and Milton, and Butler.

And here I may be allowed to suggest that, often as the character of Newton has been the theme of admiration, it has seemed to me that the most distinctive element of his greatness has commonly escaped the notice of his eulogists. It was neither in mathematical skill nor in

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