of eulogy, as a union so constant is a phenomenon between people of superior genius, ordinarily divided by a fatal rivalry. When Racine was persuaded, that his malady would end in death, he charged his eldest son to write to M. de Cavoye, to beg him to solicit the payment of what was due of his pension, that he might leave some ready money to his family. The young man wrote the letter, and read it to his father. "Why,' said he, 'do you not ask the payment of the pension of Boileau? We must not be separated. Write again, and let Boileau know, that I have been his friend even to death.' When he gave him his last adieu, he rose in his bed, as much as extreme weakness would allow; and as he embraced him, said, 1 regard it as a happiness for me, to die before you.'

The chapter on love, is commenced with these pithy words.

Hunger, time, and the rope-these are the remedies of love,' said the philosopher Crates. But it is only fools, who avail themselves of the last receipt The ancients deemed, that love perfected noble minds, and that it is the exciting cause of great deeds. Thus it was the essence of ancient chivalry to have a lady, to whom, as to a superior being, they disclosed all their sentiments, thoughts and actions. "Oh! if my lady saw me,' said Heuranges, as he mounted the breach.

On the theme self-love more amusing anecdotes are collected than we have before met upon that subject, which a prevalent human weakness renders so common. We select a few.

Louis XIV having done Madame de Sevigne the honor to dance with her, the lady resumed her place near the count Bussi Rabutin. She was no socner seated, than she said, "Oh! dear count, avow, that the king has great qualities. I am sure, that he will obscure the glory of his predeces. sors.' 'Who can doubt it? Has he not just danced with you?' replied the count, smiling at the motive, which inspired this animated eulogy. In her enthusiasm, she could scarcely refrain from crying out, long live the king.'

We recommend the following to the numerous corps of office seekers. *One day Socrates, having met a self important young gentleman, named Glaucon, 'you have, they tell me,' said the sage, 'a passionate desire to govern the republic." They say true,' replied Glaucon. "The design is splendid,' resumed the other. If you succeed, you will be in a condition to serve your friends, aggrandize your family, and extend the bounds of your country. You will be known not only in Athens, but in all Greece; and perhaps your renown will reach even barbarous nations, like that of Themistocles. You will be the subject of all eyes; and you will attract to yourself the respect and the admiration of the world.' An address so insinuating, so flattering, delighted the young man, who immediately succumbed under his besetting weakness. He remained in silent rapture; and the other continued, 'since you desire esteem and honor, it is clear, that you think, also, of rendering yourself useful to the public.' 'Assuredly.' 'Tell me, then, I pray you, what is the first service which you propose to render the state? As Glaucon appeared embarrassed, and was meditating, what reply he should make-apparently,' resumed Socrates, 'it will be to enrich, that is to augment the revenues.' "The very same.' And without doubt, you know, in what the revenues consist, and how much can be raised? You cannot fail to have made that a particular study;

that, if any great resource should suddenly fail, you might be able to replace it by another?' 'I swear to you, that this is the very point, upon which I never thought.' 'Point out to me, at least, the expenditures of the republic; for you know of what importance it is, to retrench all, that are superfluous.' 'I am obliged to avow to you, that I am no better instructed upon this article, than the other.'

'You must put off, then, to some other time, the purpose, which you have to enrich the republic; for it is impossible for you to do it, if you are ignorant both of its revenues, and expenses.'

The conversation began to be not altogether so pleasant for the young politician; because it compelled him to the humiliating avowal of ignorance upon those very points, where he ought to have been best informed. Hope, however, sustained his vanity; and profitting of an idea, which appeared to him unanswerable; 'it seems to me,' said he, 'that you pass in silence a mean, as efficacious, as that, of which you have been speaking. Can we not enrich the state by the ruin of its enemies?' 'Exactly so. But to avail of this mean, we must be the stronger party. Otherwise we run the risque of losing our own, instead of gaining theirs. Thus he, who speaks about undertaking a war, must know the forces of the one, and the other; that, should he find his party the stronger, he may boldly counsel war; and if he find it the weaker, dissuade the people from engaging in it. Do you know what are the forces of our republic, by land and sea; and what those of our enemies? Have you this information reduced to writing? You will do me the pleasure, to communicate it to me. I have not done it yet.' 'I see then, we must not be in haste to make war, if they assign to you the charge of the government. It seems, then, there are many things for you yet to know, and much care of preparation yet to be bestowed.'

He thus led the young man over many other articles, upon which he found him equally new, and caused him to touch, with his own finger, the ridiculousness of those, who have the temerity to intermeddle with government, without bringing to it any other preparation, than a great esteem for themselves, and a measureless ambition to mount to the first places.

'Fear, my dear Glaucon,' added he, in conclusion, 'lest a too vehement desire of honor should blind you, and cause you to assume a part, which would cover you with shame, in bringing to the fullest light your incapacity and inexperience.'

Under the copious head of conjugal love, we quote but a single example.

After the unfortunate enterprise of king James to remount the throne of England, the English noblemen, who had embraced his party, were condemned to perish by the hand of the executioner. They were executed, March 16, 1716. Lord Nithisdale was reserved for the same destiny; but he saved himself by the ingenious tenderness of his wife. It had been permitted the wives to see their husbands, the evening before their death, to take their last adieus. Lady Nithisdale entered the tower, supported by two of her women, and holding her handkerchief before her eyes, in the attide of one in despair. As soon as she was in the prison, she persuaded her husband, who was of the same stature with herself, to change dress, and to depart in the same attitude, in which she had entered. She/ Vol. III.-No. 11.

5

added, that a carriage would conduct him to the shore of the Thames, where he would find a boat, which would take him to a vessel ready to hoist sail for France. The stratagem, happily, succeeded. Lord Nithisdale disappeared, and arrived at three in the following morning at Calais. As soon as he put foot upon the ground, he skipped for joy, crying out, blessed Jesus! I am safe.' This transport discovered him; but he was no longer in the power of his enemies. The next morning, they sent a minister, to prepare the prisoner for death. He was strangely surprised to find a woman instead of a man. The news spread in a moment. The keeper of the tower consulted the court, what must be done with lady Nithisdale. He received orders, to set her at liberty; and she rejoined her busband in France.

Under the article filial love, we translate the following.

A Japanese widow had three sons, and subsisted by their labor. Although this subsistence was extremely economical, the labors of the children were not always sufficient, to meet it. The spectacle of the mother, whom they loved, pining with want, caused them one day to conceive this strange resolution. It had been just published, that whosoever would deliver up the thief of certain effects, should receive a considerable sum. The three brothers agreed, that one of the three should pass for the thief; and that the other two should deliver him up to the judge. They drew lots, to ascertain, who should be the victim of filial love; and the lot fell upon the youngest, who consented to be conducted, as a criminal. The magistrate interrogated him. He admitted, that he had stolen. He was sent to prison, and the others received the promised sum. But their hearts began to be affected by the danger of their brother. They found means of gaining admittance to his prison; and supposing themselves unobserved, they tenderly embraced him, and shed over him a shower of tears. The magistrate accidentally noted them; and, surprised with a spectacle so new, charged one of his people, to follow the two informers. He expressly enjoined it on him, not to lose sight of them, until he should have discovered something to throw light upon a fact so singular. He acquitted himself perfectly of his commission; and related, that having seen the two young persons enter a house, he drew near to it, and heard them relate to their mother the circumstances, that have just been stated; that the poor woman at the recital raised heart rending cries, and ordered her children to carry back the money, which they had given her, affirming, that she had rather die of hunger, than preserve life at the price of that of her dear son. The magistrate, scarcely conceiving of this strange prodigy of filial love, ordered the prisoner before him; interrogated him anew, touching his pretended thefts, and even threatening him with the most cruel punishment. The young man, persevering in his tenderness for his mother, remained immovable. The magistrate penetrated with an action so heroic, embraced the young man, and departed immediately to instruct the emperor of the case. The prince, seized with admiration at the recital, desired to see the prisoner. When he appeared, 'virtuous son,' said he, extending his hand to him, 'your conduct merits the highest praises. The country shall celebrate it; and it is mine to recompense it. Immediately he or dered him a handsome pension, sent for his two brothers and their mother, bestowed on them abundant caresses, and retained them at court.

Love of country, as might be expected, includes a great number of splendid historical examples, for none of which we have space. love of the sciences, we select the following.

Under

Alphonso V, king of Aragon, eagerly sought medals of the emperors; particularly those of Julius Cæsar. Every one was desirous to find them for him; and he received them from all Italy. Sometimes amusing himself for hours together, in the fixed contemplation of the heads of these illustrious men, he used to say, 'my emulation kindles at the view of so many heroes. They all have the aspect of inviting me to follow them in the path of glory; and to achieve, like them, deeds worthy of immortality.'

Francis I, was passionately attached to Leonardo del Vinci. The illustrious artist finally expired in his arms, to the astonishment of the grandees of his court. The king observed to them, 'you are wrong, to admire at the honor, in which I hold the great painter. I can make, any day, a number of nobles, like you; but God only can create a man like him I have lost,'

Louis XIV, had always in his suite some illustrious Savans. Among them Racine and Boileau were distinguished. After the death of Racine, Boileau, in old age and infirmity, retired to his house at Anteuil, and rarely appeared at court. The king said to him one day, drawing his watch from his pocket, and presenting it him, 'if your health will allow you sometimes to visit me at Versailles, I shall always have an hour to devote to you.' What courtier, what prince even, could have obtained a similar favor?

The following is under the head of love of glory. A soldier was sent by Vauban, to examine a position. He surveyed it a long time, notwithstanding a shower of fire from the enemy, in which he received a ball in his body. He returned, and gave an account of his observations, with all possible tranquility; though the blood flowed abundantly from his wound. The general, to recompense his bravery and services, offered him money. 'No, your highness,' replied the soldier, 'that would spoil the deed.'

The two following, under the head of assurance, will be new to most of our readers.

At the battle of Aignadel, gained by Louis XII, 1509, the victory was long balanced, without declaring for either party. All was in terrible confusion. The French and Venetian battalions were mixed in promiscuous fight, without being able to recognize each other. In the horrible tumult, the soldier could scarcely distinguish the voice and the orders of his general. Louis, without regard to his person, exposed himself to the hottest fire. His courtiers supplicated him, to consider the danger, to which he exposed himself. Not at all! Not at all!" he replied. "I have no fear; and whoever has, let him get behind me. He shall receive no harm." This heroic confidence animated the dejected courage of his warriors to redoubled efforts, which finally triumphed.

Haclod Khan, son of Gengiz Khan, at the head of an immense body of Tartars, made all Europe tremble. A Saxon nobleman wrote the news to the duke of Brabant, and the letter was sent to queen Blanche, mother of St. Louis. The princess, in her alarm, exclaimed, 'my son, my dear son, what shall we do, in this terrible extremity? What will become of

the church? What will become of us all? What shall we do, madam ? replied the young king-Look to heaven for consolation and strength. Every body says, that these Tartars came from hell. We will send them back there; or they will send us to paradise.' This trait of intrepidity was soon diffused even among strangers, and inspired a masculine vigor, which took the place of the sudden panic, which had pervaded all minds.

We have scarcely turned over half the pages of the first volume, seizing an anecdote here and there, only guided in the choice, by a desire to select those, that have been least seen. We hope to find another occasion to resume these translations, or at least direct some compiler of juvenile books to this admirable work.

The Philosophy of a Future State. pp. 308. The Philosophy of Religion, or an illustration of the moral laws of the Universe. pp. 461. By THOMAS DICK, author of the Christian Philosopher,' &c. &c. Reprinted by E. & G. Merriam, Brookfield, Mass. 1829.

THESE books are from a Scotch writer, of popular and established standing, among a certain class of orthodox divines. They have been extensively read, and have gone, we are told, to a number of editions. There is much writing in them of eloquence and power; and numerous historical extracts, of a very peculiar character. It should seem, as if the whole body of voyages and travels had been culled, with a view to select the most chilling and abhorrent views of human nature. We have no doubt, that the extracts are made with fidelity; and we know in most cases, that they are from authors of approved credit. Yet we have not before had similar views, creating such unqualified abhorrence; nor such horrid representations of the results of religious persecution. The effect, probably, results from this circumstance: that we have before seen them scattered promiscuously, and in detached points of history; and that they are here thrown together;-and thus grouped, the horror of one running into that of another, increasing the concurrent effect of the whole, gives the representation, taken together, an air of incredible enormity; and we involuntarily turn to the pages, whence the authorities are cited, to see, if we had so read them before. We are far from subscribing to all the positions of the author. Yet we deem the works, on the whole, to be eloquent, of great research, and calculated to produce, especially among that class of religionists, who will read them, (and we may add, will not read us) a vast amount of good. Dedicated, at least one of them, to Chalmers, it may be easily inferred, that they are not the narrow orthodoxy, which measures the Divine government by the boundaries of a province, and the members of a few congregations. These books, on the contrary, profess to take broad and philosophical views of God's government; and, like the astronomical sermons of the great man, to whom one of the works is inscribed, survey the operation and character of those laws to the remotest suburbs of our system, et ultra flammantia monia mundi. The style, as might be expected in an ambitious book of the present Scotch school, is sometimes