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It never through my mind had passed,
The time would e'er be o'er, And I on thee should look my last,
And thou shouldst smile no more!
And still upon that face I look,
And think 'twill smile again ; And still the thought I will not brook,
That I must look in vain ! But when I speak—thou dost not say,
What thou ne'er left'st unsaid ; And now I feel, as well I may,
Sweet Mary! thou art dead !
If thou wouldst stay e'en as thou art,
All cold and all serene-
And where thy smiles have been ! While e'en thy chill bleak corse I have,
Thou seemest still mine own; But there I lay thee in thy grave
And I am now alone!
I do not think, where'er thou art,
Thou hast forgotten me; And I, perhaps, may soothe this heart,
In thinking too of thee :
Of light ne'er seen before,
And never can restore !
To the Comet of 1811.-HogG, THE ETTRICK SHEPHERD.
How lovely is this wildered scene,
As Twilight, from her vaults so blue,
To sleep embalmed in midnight dew!
All hail, ye hills, whose towering height,
Like shadows, scoops the yielding sky!
Dread traveller of immensity !
Stranger of heaven! I bid thee hail !
Shred from the pall of glory riven,
pennon of the King of heaven!
Where hast thou roamed these thousand years ?
Why sought these polar paths again,
To fling thy vesture o'er the wain ?
And when thou scal'st the milky-way,
And vanishest from human view,
Through wilds of yon empyreal blue !
Oh! on thy rapid prow to glide !
To sail the boundless skies with thee,
Like foam-bells on a tranquil sea !
To brush the embers from the sun,
Then far to other systems run,
Where other moons and planets roll !
Stranger of heaven ! O let thine eye
Smile on a rapt enthusiast's dream;
And airy as thine ambient beam !
And long, long may thy silver ray,
Our northern arch at eve adorn;
Light the gray portals of the morn!
The Ministry of Angels.-SPENSER.
And is there care in heaven? and is there love
In heavenly spirits to these creatures base, That may compassion of their evils move ?
There is; else much more wretched were the case
Of men than beasts. But, oh! the exceeding grace Of highest God! that loves his creatures so,
And all his works with mercy doth embrace,
How oft do they their silver bowers leave,
To come to succor us, that succor want ! How oft do they with golden pinions cleave
The flitting skies, like flying pursuivant,
Against foul fiends to aid us militant ! They for us fight, they watch and duly ward,
And their bright squadrons round about us plant; And all for love, and nothing for reward : Oh! why should heavenly God to man have such regard
Difference between Instruction and Education.
ANNALS OF EDUCATION.
It is a trite maxim, which needs to be incessantly repeated, that “nothing is more important to the distinctness of our ideas, than a careful discrimination of our words.". Errors have often been inculcated, and adopted, and perpetuated, by the improper use of an important term. Liberty has been the watchword of the most tyrannical oppressors; and the basest crimes have been excused and imitated under the name of religion. There is not a little danger of falling into this error, on the great subject to which this work is devoted. Education is justly represented as the greatest blessing which the parent can bestow upon
his child, or the state upon its subjects; as the great means of preventing poverty and crime, and securing public and private prosperity. But the term Education is then applied to the mere acquisition of knowledge, or even of the elements and keys of knowledge, and in this way is made synonymous with Instruction. It is entirely forgotten that any thing more is needed ; and all the eulogies so justly bestowed upon it, all the benefits supposed to be derived from it, are attributed to a course of mere instruction, in a few branches of knowledge.
But no deception can be more dangerous. Nothing is more evident, upon reflection, than that the mere communication of knowledge does no more than to give the power to act; while the question whether it will be a source of good or evil, of happiness or misery, will be determined by the manner in which the character and disposition of the individual lead him to employ it. Teach the art of reading to the profligate and licentious, and he will revel in all that our libraries present of the gross and debasing kind. Communicate this same art to the savage on whose
mind the light of Christianity has begun to dawn, and he will search eagerly the page of inspiration, and drink deeply of the fountain of life. Teach the affectionate child the art of writing, and he will use it in expressing his attachrnent to his absent father. Give it to the man in whose heart every other consideration is absorbed by the love of money, and he will apply it in counterfeiting the name of his neighbor. Arithmetic will be used as a means of security by the honest, and as an instrument of fraud by the dishonest. The philanthropist will employ his knowledge of geography in discovering and supplying the wants of his fellow men; and the pirate and the slave dealer will avail themselves of its aid to guide them to their work of destruction.
The same course of instruction, in the same school, will furnish one with the means of usefulness, and supply another with instruments for doing evil. It is the character which decides the question, whether knowledge is a blessing or a curse to the individual and the community; and this character is determined, not by the amount of knowledge communicated, but by the influence exerted on the pupil by the circumstances, the examples, the discipline, under whose operation he is placed. To this mass of influences alone, can the term education properly be applied. It includes instruction—but it implies vastly more, if it possesses the power and importance which are ascribed
To confound these terms, is to mislead those whose duty it is to provide for the education of others. The parent will feel, that when he has placed his children under the instruction of an able teacher, he has provided for their education. The founders of public institutions may suppose that they have nothing to do but to make arrangements for the communication of knowledge; and the rulers of a state will be left to act as if its citizens were to be rendered obedient and happy, by securing to them the possession of the arts of reading, writing and computation.