The new poems, found in the present edition, show us our friend of ten years since much altered, yet the same. The light he sheds on the world is mellowed and tempered. If the charm he threw around us before was somewhat too sensuous, it is not so now; he is deeply thoughtful; the dignified and graceful man has displaced the Antinous beauty of the youth. His melody is less rich, less intoxicating, but deeper; a sweetness from the soul, sweetness as of the hived honey of fine experiences, replaces the sweetness which captivated the ear only, in many of his earlier verses. His range of subjects was great before, and is now such that he would seem too merely the amateur, but for the success in each, which says that the same fluent and apprehensive nature, which threw itself with such ease into the forms of outward beauty, has now been intent rather on the secrets of the shaping spirit. In Locksley Hall,' 'St. Simeon Stylites,' 'Ulysses,' 'Love and Duty,' 'The Two Voices,' are deep tones, that bespeak that acquaintance with realities, of which, in the Palace of Art,' he had expressed his need. The keen sense of outward beauty, the ready shaping fancy, had not been suffered to degrade the poet into that basest of beings, an intellectual voluptuary, and a pensive but serene wisdom hallows all his song.

His opinions on subjects, that now divide the world, are stated in two or three of these pieces, with that temperance and candor of thought, now more rare even than usual, and with a simplicity bordering on homeliness of diction, which is peculiarly pleasing, from the sense of plastic power and refined good sense it imparts.

A gentle and gradual style of narration, without prolixity or tameness, is seldom to be found in the degree in which such pieces as 'Dora' and 'Godiva' display it. The grace of the light ballad pieces is as remarkable in its way, as was his grasp and force in 'Oriana.' 'The Lord of Burleigh,' Edward Gray,' and Lady Clare,' are distinguished for different shades of this light grace, tender, and speaking more to the soul than the sense, like the different hues in the landscape, when the sun is hid in clouds, so gently shaded that they seem but the echoes of themselves.

I know not whether most to admire the bursts of passion in 'Locksley Hall,' the playful sweetness of the Talking Oak,' or the mere catching of a cadence in such slight things as

"Break, break, break

On thy cold gray stones, O sea," &c.

Nothing is more uncommon than the lightness of touch, which gives a charm to such little pieces as the 'Skipping Rope.'

We regret much to miss from this edition The Mystic,' "The Deserted House,' and ' Elegiacs,' all favorites for years past, and not to be disparaged in favor of any in the present collection. England, we believe, has not shown a due sense of the merits of this poet, and to us is given the honor of rendering homage more readily to an accurate and elegant intellect, a musical reception of nature, a high tendency in thought, and a talent of singular fineness, flexibility, and scope.

A Letter to Rev. Wm. E. Channing, D. D. By O. A. BROWNSON. Boston Charles C. Little and James Brown. 1842.

THAT there is no knowledge of God possible to man but a subjective knowledge, no revelation but the development of the individual within himself, and to himself, are prevalent statements, which Mr. Brownson opposes by a single formula, that life is relative in its very nature. God alone is; all creatures live by virtue of what is not themselves, no less than by virtue of what is themselves, the prerogative of man being to do consciously, that is, more or less intelligently. Mr. Brownson carefully discriminates between Essence and Life. Essence, being object to itself, alone has freedom, which is what the old theologians named sovereignty; - a noble word for the thing intended, were it not desecrated in our associations, in being usurped by creatures that are slaves to time and circumstance. But life implies a causative object, as well as causative subject; wherefore creatures are only free by Grace of God.

That men should live, with God for predominating object, is the Ideal of Humanity, or the Law of Holiness, in the highest sense; for this object alone can emancipate them from what is below themselves. But a nice discrimination must be made here. The Ideal of Humanity, as used by Mr. Brownson, does not mean the highest idea of himself, which a man can form by induction on himself as an individual; it means God's idea of man, which shines into every man from the beginning; "Enlighteneth every man that cometh into the world," though his darkness comprehendeth it not, until it is "made flesh." It is by virtue of that freedom which is God's alone, and which is the issue of absolute love, that is, "because God so loved the world," he takes up the subject, Jesus, and makes himself objective to him without measure, thereby rendering his life as divine as it is human, though it remains also as human, -strictly speaking, as it is divine.

To all men's consciousness it is true that God is objective in a degree, or they were not distinctively human. His glory is refracted, as it were, to their eyes, through the universe. But

only in a man, to whom he has made himself the imperative object, does he approach men, in all points, in such degree as to make them divine. He is no less free (sovereign) in coming to each man in Christ, than, in the first instance, in making Jesus of Nazareth the Christ. Men are only free inasmuch as they are open to this majestic access, and are able to pray with St. Augustine, "What art thou to me, oh Lord? Have mercy on me that I may ask. The house of my soul is too strait for thee to come into; but let it, oh Lord, be enlarged by thee. It is ruinous, but let it be repaired by thee," &c.

The Unitarian Church, as Mr. Brownson thinks, indicates truth, in so far as it insists on the life of Jesus as being that wherein we find grace; but in so far as it does not perceive that this life is something more than a series of good actions, which others may reproduce, it leans on an arm of flesh, and puts an idol in the place of Christ. The Trinitarian Church, he thinks, therefore, has come nearer the truth, by its formulas of doctrine; and especially the Roman Catholic Church, by the Eucharist. The error of both Churches has been to predicate of the being, Jesus, what is only true of his life. The being, Jesus, was a man; his life is God. It is the doctrine of John the Evangelist throughout, that the soul lives by the real presence of Jesus Christ, as literally as the body lives by bread. The unchristianized live only partially, by so much of the word as shines in the darkness which may not hinder it quite. This partial life repeats in all time the prophecies of antiquity, and is another witness to Jesus Christ, "the same yesterday, to-day, and forever."

Mr. Brownson thinks that he has thus discovered a formula of "the faith once delivered to the saints," which goes behind and annihilates the controversy between Unitarians and Trinitarians, and may lead them both to a deeper comprehension and clearer expression of the secret of life.

Lectures on Modern History, from the Irruption of the Northern Nations to the close of the American Revolution. By Wм. SMYTH, Professor of Modern History in the University of Cambridge.

THIS work is not exactly what it professes to be. It is rather a series of lectures on the method in which modern history is to be studied. It directs the student to the most important subjects in the modern history of Europe and America, and points out to him the sources in the English and French languages, where he is to seek information. It is, in short, a guidebook of modern history, and as such of great value. Mr. Smyth

gives a running commentary on the works also to which he refers. His criticisms are always valuable. He is above the general cant of criticism, which judges a man and his work by the hair balance of the critic's own coterie.

The judgment he passes on the three great English writers, Hume, Gibbon, and Robertson, appears just and impartial. His estimate of Gibbon is manly and just, and well worthy the attention of the student of history. Vol. I. p. 82, sqq.

Vol. II. p. 421, et al. It is a word in season to caution youth against the dangerous influence of that dazzling genius. Mr. Smyth refers to the most celebrated sources; appears familiar with most of the French and English writers; but never mentions the German laborers in the historical field. The omission of their rich and beautiful works in this department we regard as the most serious defect of the "Lectures."

The sentiments and opinions of the author must commend him, we think, to every friend of man. It is seldom we have risen from a book with so high a sense of moral approbation of its author. He is always on the side of Justice, Freedom, and Truth. The unobtrusive spirit of Religion gives a charm to his pages. Among the portions of the work which have struck us as most ably treated, are the Laws of the Barbarians, Lecture II; The Dark Ages, Lect. IV; Charles the First, and the Events that followed his Time, Lect. XV-XVII; The Revolution, Lect. XX; Prussia and Maria Theresa, Lect. XXIX; and the American War, Lect. XXXI – XXXVI.

We will only add, that the work is furnished with a list of books on European History, and another, by Mr. Sparks, on American History. A brief chronological table is conveniently put at the end of Vol. II.

EDITOR'S TABLE.

In the present Number we have already drawn largely from sources opened to us by our new correspondents in England, to whom also the article on Cromwell is to be credited, yet have not found room for all

the papers sent us from London. Especially we acknowledge the kindness which has sent us a fair manuscript copy of the old English Translation of four out of the seventeen books of Hermes Trismegistus. We design to make use of this document as part of our series of uncanonical scriptures, although the due chapter of that series is also omitted in this Number. We are indebted to two other English correspondents; to one for an article on Hennell, which we have at last decided not to print, and shall return to the author; to another for a curious volume entitled "The Natural Origin and Progress of Theology," with whose contents we are not yet sufficiently acquainted to enable us to express at present more than our thanks.

From London we learn that John A. Heraud, Esq. contemplates a visit to Massachusetts, and proposes to deliver in Boston a course of six Lectures" on Christism as distinct from Christianity."

Lecture I-A difference recognised and justified by accepted Orthodox Writers, between the Religion of the New Testament and the Religion of the Church. As great a difference between Sect and Sect, and all and each of the sects and the New Testament. Practical and speculative differences between the lives of Christians and the life of Jesus the Christ. Substitution of the doctrines of the Scholars for those of the Master. The former first called Christians at Antiochhence Christianity-which, as the word implies, is the Doctrine of Christians, not of the Christ. Another name wanted for the Truth as taught by the Master himself. The name of Christism proposed. Lecture II. What is Christism?

Lecture III. What is Christianity?

Lecture IV. - The Evils which have attended Christianity not chargeable on Christism. Infidel objections not applicable to Christism.

Lecture V.-Origin, Influence, and End of Infidelity. Downfall of Christianity.

Lecture V1.-Final Triumph of Christism. The Kingdom of Heaven upon Earth.

Those who are interested in education will learn with satisfaction, that Mr. Henry G. Wright, the Principal of the Alcott-House School, with his friend Mr. Lane, will soon visit Boston, and perhaps establish a school in this country on the spiritual principles of which they are the earnest and enlightened advocates.

We copy from M. Vericour's book on Modern French Literature the following account of the French Journals.

"It has hitherto been found impracticable to maintain a French Review on the plan of the best English Reviews, for which we cannot well account. It may be that the impossibility arises from the public mind in France being too versatile and transient, and from parties and opinions undergoing such rapid and frequent changes and modifications. * * * * * We are justified in affirming that the only Reviews, which possess the recommendation of long standing and general popularity, are the Revue des Deur Mondes and the Revue de Paris, and they are published more in the form of the English Magazines than of the great Reviews. And yet scarcely a year passes but painful efforts to establish new critical periodicals are witnessed, which invariably prove abortive; the puny productions perish for lack of sustenance, after the most ephemeral of existences. One exception, however, must be noted in favor of the Revue de Progrès, which is edited with powerful energy by M. Louis Blanc. It has drawn the attention of the French public, by the strong democratic principles it upholds, the bold tenets it has avowed in the face of the world, and the host of superior men who coöperate in its publication. The Revue de Paris is a weekly journal, containing critical notices, light tales, and worldly chit chat, always elegant and sprightly in tone and matter, and especially calculated to beguile the leisure hours of the boudoir. The Revue de Deux Mondes frequently gives masterpieces of criticism; such are the articles of De Carné, Saint-Beuve, Mignet, Marmier, Lerminier, Chasles, Charles Mag