us of these days. We owe them reverence, not only as the young to the old. They were men of resolute purpose, of true devotion, of far-seeing wisdom. Their spirit was noble and pure, their acts and counsels were prudent and godly.

How far truth surpasses fiction! Measured by just principles of judgment how immeasurably inferior have been Theseus, Romulus, and all fabled founders of commonwealths, to John Davenport and Theophilus Eaton! Like Moses and Aaron, they led the people of God to a strange land, and in the written word found a brighter light than the "pillar of fire" which guided them. Unlike heroes of earthly mould, they cared first for the church, and framed their civil state for the security and the prosperity of the church. In their view the State was the scaffolding only which upheld the beautiful Temple. Hence their thoughts and their life were not those of ordinary men. We owe them affectionate gratitude and a reverent imitation.

The work could not have been executed by an abler hand. Mr Bacon's position has given him command of the sources of information, and naturally awakened a lively interest in his subject. His style, always clear, nervous, and emphatic, is often eloquent. The vindication of the Puritans, at the close of the second Lecture, is a specimen of genuine manly eloquence. Mr Bacon can well appreciate and fully sympathize with them.

Prefixed to the Volume are authentic portraits of Davenport, Pierpont, Whittlesey and Dana, pastors of the First Church in New Haven. The appendix, which is of more than a hundred pages, is filled with learned and minute information, and more extended discussions of some points than would have been suitable in the text.

DR. ANDERSON'S ADDRESS, Delivered in South Hadley, Mass. July 24, 1839, at the Second Anniversary of the Mount Holyoke Female Seminary. By Rufus Anderson, D. D. Published by request of the Trustees. pp. 24. Boston: Printed by Perkins & Marvin. 1839.

A very valuable Address, cautious, clear and discriminating. The Author has looked coolly, yet with much interest, on the progress of Female Education, and has given here the results of extensive and accurate observation, and with clear foresight and a calm judgment. We are disposed to differ with him in only one material point. He says:

"The ultimate object of all education should be usefulness. Or, to give the same idea a religious expression, it should be the glory

of God. We should prepare ourselves for action, that we may do the greatest amount of good. I doubt whether it be right, under the gospel dispensation, to make the acquisition of knowledge an ultimate end, or otherwise than a means of usefulness. This view opposes the selfish principles. It recognizes our relations and obligations. It assumes that we are social beings, and bound to lead active and useful lives to the extent of our opportunities and capacities. It acknowledges the great law of social life, requiring us to do to others as we would that others should do to us, and owns the vast claims upon us of the wide world and of future ages.

I am aware some will object to this view, as carrying the matter too far. They would have us frame our theory on the ground that man is a being, as well as an agent; that, as he himself is a part of the intelligent universe, such extreme disinterestedness cannot be binding upon him; and that he may lawfully pursue and treasure up whatever is lovely and of good report, because the mere possession of such things is a virtue, raising the possessor on the scale of excellence, and approximating him to the Deity.

But the principle, which lies at the bottom of all this, namely, that something terminating in self, something short of our influence in the kingdom of God, may be the proper ultimate end of our pursuits, has been the cause of vast and lamentable waste of mind. It is on this ground-making the most charitable supposition-that the intellectual epicure, the gormandizer in literature and science, quiets himself, while his activity and influence bear no proportion to his reading, study, and acquisitions-his mind like the lion's den in the fable, where the footsteps were all one way, and he a drone in the community. His approximation towards the Deity, if there really is any, is only in respect to the number of his ideas; for he is as destitute of benevolence, as selfish, as he is learned. It is on similar grounds that the religious epicure quiets his conscience. His whole energies are employed and consumed in the acquisition of religious knowledge, in the miserly accumulation and hoarding of which he feels that there is no sin. What the other was in literature and science, he is in religion. The object of ail his acquisitions terminates in self, without a particle of benevolence. The best that can be said of him is, that his selfishness has taken the direction of religion.

The truth is, God has placed us here to do good. This is obvious whichever way we turn our eyes. And he has made the exercise of our powers the best method of strengthening them, and the use of our knowledge the most effectual means of giving it increase and value. It is thus we acquire experience, the only experience deserving the name of wisdom. It is thus we make the most progress in discovering the relations of things, after we have acquired a knowledge of the things themselves. It is thus we learn the power there is in knowledge, and how to use that power to advantage. It is thus we marshal our acquisitions under principles, and render them permanent and efficient in our minds. Iudeed the great secret of intellectual and spiritual progress is, in regarding all our acquisitions as means to an end, and that end the glory of God as manifested in the good of our fellow-men."

We would not countenance literary epicurism or gormandizing, yet we think that knowledge is in itself an end, in the attainment of which the mind may lawfully rest, and be satisfied. Or, rather, we judge that the acquisition of knowledge is both an end and a means, and must be so regarded and used by a healthy mind. When we regard it as a means, we speak of the desire of knowledge; when we regard it as an end we speak of the love of truth. There can hardly be a true literary enthusiast, if knowledge be actually valued as a mere instrument only, and put in the same category with a rake or a printing press. Both these views are important, and neither should be sacrificed. A truer statement still may be that knowledge is an end for a part of our being, the intellect, though not for the whole.

The Address, after stating the ultimate object of education, discusses "the sphere of duty for which education should prepare us, viz. the world; and the manner in which the preparation is to be made." The last topic is treated under the following heads: Physical Education, Mental Discipline, Active Habits, Symmetry of Character and Accomplishments. We quote one passage more, on the recent history and present state of Female Education. It is a true picture.

Female education in this country is not now what it was in the days of our fathers. It is not what it was in our own youthful days. It is in a state of experiment and transition. At the close of the revolutionary war, there are said to have been ladies of respectable standing in Boston, who were unable to read. The education of females in the last generation, is said by an eminent observer of men to have usually terminated at the age of thirteen or fourteen. Within five-and-twenty years, a knowledge of only the mere elements of grammar, arithmetic, geography and history, were considered a good education by females generally; and few aspired to other attainments, except in those branches usually denominated accomplishments, such as music, embroidery, drawing, etc. The range of study has since been gradually extending, though there is still a great deficiency in depth and thoroughness.

The breaking up of the old ideas on the subject began soon after the establishment of our national independence, and has since been facilitated by the introduction of machinery, moved by water and steam, into our woollen and cotton manufactories, and by the consequent removal of the spinning-wheel and the loom from the household. The spinning-wheel must have contributed exceedingly to the health, as well as to the industry of families, and it has left no substitute. Its cheerful whirl, as well as the regular, monotonous stroke of the loom, are among the recollections of by-gone days. The first symptom of progress was not very encouraging. It was an exaggerated estimate placed by parents on the value of mere learning to their daughters, and especially of certain accomplishments

bearing no very intimate relation to the mind; and along with this, a gradual relaxing in the good old puritan notions of domestic training. In short, certain new, crude, and, to a great extent, mistaken impressions on the subject of female education began to be diffused in the community. These for a time operated unfavorably; but they were the shadows of better things to come. The domestic training is still sadly neglected, and will be until the eyes of parents are more opened to the importance of household labors in the physical education of their daughters. Nor does any thing seem yet to be fairly settled in the public mind, in relation to the education of females. The degree of intellectual culture they should receive is not; nor is the precise nature of it; nor is the kind of institutions in which they should receive it. On all these points there is great diversity of opinion. Still it is encouraging to know that there are opinions on the subject; that attention is awakened to it; that its importance is more and more felt; that experiments are in progress; and that there is a progress in the results, and in the public sentiment. Indeed, so many intelligent minds of both sexes, are devoted to the work, that, with the blessing of God, we have much to anticipate in coming years.

HYPERION, a Romance. By the Author of "Outre-Mer." 2 vols. New York: Published by Samuel Colman. 1839.

The Author of these volumes is well known to be Professor Longfellow, of Cambridge. Both Outre-Mer and Hyperion are written in a peculiar style, often disfigured by affected quaintness, yet rich and sparkling, and plentifully sprinkled over with sentiment which is not always natural, though perhaps romantesque. The writer is too long on stilts. His readers would be glad now and then of a page of pure simple prose. His rhapsodies are always brilliant, but often misty. There are many discussions of authors and literature, mostly German, which are curious and interesting. Too much of the volume has the air of a poetical guide-book, though the sketches of scenery are often exceedingly graphic and happy. We copy a passage from a chapter entitled The Lives of Scholars.

"What a strange picture a University presents to the imagination. The lives of scholars in their cloistered stillness ;-literary men of retired habits, and Professors who study sixteen hours a day, and never see the world but on a Sunday. Nature has, no doubt, for some wise purpose, placed in their hearts this love of literary labor and seclusion. Otherwise who would feed the undying lamp of thought? But for such men as these, a blast of wind through the chinks and crannies of this old world, or the flapping of a conqueror's banner, would blow it out forever. The light of the soul is easily extinguished. And whenever I reflect upon these things I become aware of the great importance, in a nation's history, of the individual fame of scholars and literary men. I fear that it is far greater than the world is willing to acknowledge; or, perhaps I

should say, than the world has thought of acknowledging. Blot out from England's history the names of Chaucer, Shakspere, Spenser, and Milton only, and how much of her glory would you blot out with them! Take from Italy such names as Dante, Petrarch, Boccacio, Michel Angelo, and Raphael, and how much would still be wanting to the completeness of her glory! How would the history of Spain look if the leaves were torn out on which are written the names of Cervantes, Lope de Vega, and Calderon! What would be the fame of Portugal without her Camoens; of France, without her Racine, and Rabelais, and Voltaire; or Germany, without her Martin Luther, her Goethe, and Schiller! Nay, what were the nations of old, without their philosophers, poets and historians! Tell me, do not these men in all ages and in all places, emblazon with bright colors the armorial bearings of their country? Yes, and far more than this; for in all ages and all places they give humanity assurance of its greatness; and say: Call not this time or people wholly barbarous ; for thus much, even then and there, could the human mind achieve! But the boisterous world has hardly thought of acknowledging all this. Therein it has shown itself somewhat ungrateful. Else, whence the great reproach the general scorn, the loud derision, with which, to take a familiar example, the monks of the Middle Ages are regarded! That they slept their lives away is most untrue. For in an age when books were few,-so few, so precious, that they were often chained to their oaken shelves with iron chains, like galleyslaves to their benches, these men, with their laborious hands, copied upon parchment all the lore and wisdom of the past, and transmitted it to us. Perhaps it is not too much to say, that, but for these monks, not one line of the classics would have reached our day. Surely, then, we can pardon something to those superstitious ages, perhaps even the mysticisin of the scholastic philosophy, since, after all, we can find no harm in it, only the mistaking of the possible for the real, and the high aspirings of the human mind after a long-sought and unknown somewhat. I think the name of Martin Luther, the monk of Wittemberg, alone sufficient to redeem all monkhood from the reproach of laziness! If this will not, perhaps the vast folios of Thomas Aquinas will ;-or the countless manuscripts, still treasured in old libraries, whose yellow and wrinkled pages remind one of the hands that wrote them, and the faces that once bent over them."