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And groves of pine!
O give me, too, the mountain air—
2. Long years have passed-and I behold
3. The sunny sports I loved so well,
The ancient wood, the cliff, the glade,
4. Here let me kneel, and linger long,
Like ocean's wave that restless heaves,
5. O that I could again recall
My early joys, companions, all,
QUESTIONS.-1. What does the writer love? 2. What does he love more than these?-3. What does the writer of the second part desire to have given back? 4. How long since he had left them? 5. What does he now behold? 6. What have become of his friends? 7. How does he regard the various things he sees? 8. What does he say of his days? 9. Of memory? 10. What would he feign recall? 11. What truth does he mean in the last verse?
What infections at the exclamations in the second part of this lesson? (Rule VII. Note I.) What do the dashes denote? (Les. XI. 3.) What similar sounds occur in succession in the fourth line, first verse? What in the fifth line? What fault in reading is occasioned by their occurrence ?
SPELL AND DEFINE-1. Atoms, particles so small that they can not be divided. 2. Ethe'real, consisting of ether; light. 3. Sandals, shoes, consisting merely of a sole and fastened to the feet, worn by the ancients. 4. Endow'ed, furnished with funds. 5. Experiments, trials for the discov ery of something. 6. Chariot, a kind of wheel carriage. 7. Bowled, rolled. B. Rebuff', a sudden beating back.
The Philosopher's Scales.-JANE TAYLOR.
1. WHAT were they? you ask: you shall presently see.; These scales were not made to weigh sugar and téa; O nò;-for such properties wondrous had they,
That qualities, feelings, and thoughts they could weigh,
2. The first thing he tried was the head of Voltaire,
Which retained all the wit that had ever been thère;
3. Next time he put in Alexander the Great,
With a garment that Dorcas had made—for a weight;
4. A long row of alms-houses, amply endowed
By a well-esteemed Pharisee, busy and proud,
5. By further experiments, (no matter how,)
He found that ten chariots weighed less than one plow; A sword, with gilt trappings, rose up in the scale, Though balanced by only a ten-penny nail; A lord and a lady went up at full sail, When a bee chanced to light on the opposite scale. 6. Ten doctors, ten lawyers, two courtiers, one earl,— Ten counselors' wigs full of powder and curl,All heaped in one balance, and swinging from thence, Weighed less than some atoms of candor and sènse ;And not mountains of silver and gold would suffice, One pearl to outweigh-'twas 'the pearl of great price!" 7. At last the whole world was bowled in at the grate, With the soul of a beggar to serve for a weight; When the former sprung up with so strong a rebuff, 'That it made a vast rent, and escaped at the roof; While the scale with the soul in't so mightily fell, That it jerked the philosopher out of his cell.
QUESTIONS.-1. For what were these scales made? 2. What was the first thing weighed, and what overbalanced it? 3. What weighed more than Alexander the Great? 4. What more than the alms-houses? 5. What did ten chariots weigh? 6. A sword? 7. A lord and lady? 8. What were weighed against some atoms of candor and sense? 9. What is meant by the pearl of great price,' and what did it outweigh? 10. What was the result of weighing the whole world against the soul of the beggar?
To what does he refer, first line of the second verse? Can you point ont the examples of antithetic emphasis in this lesson? What inflections Lave these antithetic terms? What poetic pause occurs near the middle of each line in this piece? What pause should be made after 'twas in the last line, sixth verse, and why?
Education is a companion which no misfortune can suppress-no clime destroy-no enemy alienate-no despotism enslave. At home a friend-abroad an introduction-in solitude a solace-in society an ornament. It lessens viceit guards virtue-it gives at once a grace and government to genius. Without it, what is man? a splendid slave! a reasoning savage! vacillating between the dignity of an intelligence derived from God, and the degradation of brutal passion.
SPELL AND DEFINE-1. Unintelligibly, in a manner not to be under. stood. 2. Jumble, a confused mass or collection without order. 3. Lead ing-strings, strings by which children are supported, when beginning to walk; a state of dependence. 4. Change'ling, one apt to change; a waverer. 5. Presumptuous, bold and confident to excess; rash. 6. Stripling, a youth just passing from boyhood to manhood. 7. Or'a cle, something delivered by supernatural wisdom; one whose opinions are of great authority. 8. Accu'mu late, to heap up; to amass. 9. Untrav'ersed, not passed over. 10. Aspirant, one who eagerly seeks after or aspires. 11. Ty'ro, a beginner. 12. Docil'ity, readiness to learn; teachableness.
Desirable Objects of Attainment.-J. STOUGHTON.
1. AIM at the attainment of clear and accurate habits of thought. Thinking is the exercise which strengthens the mind, and without which no progress can be made in mental cultivation. A man may read, and hear, and talk,—he may devour volumes, and listen to lectures every night, and yet, if he does not think, he will make, after all, but little, if any improvement. He must think; he must turn over subjects in his mind; he must look at them on every side; he must trace the connection between ideas, and have every thing orderly arranged.
2. A man may even think a great deal, and not think clearly; his mind may be at work, and yet always in confusion; there may be no clear arrangement; and it is quite possible to mistake muddiness for depth. There are some men who appear very thoughtful; but from never aiming at accurate habits of thought, they talk most unintelligibly. There seems to be neither beginning, nor middle, nor end, in what they say; all is a confused jumble. Now, writing carefully is a good plan for acquiring habits of clear and connected thought, since a man is more likely to detect the dis order of his thoughts in writing than in talking.
3. Aim at independence of mind.-There are some nien who go in leading-strings all their days. They always fol low in the path of others, without being able to give any reason for their opinions. There is a proper mental inde. pendence which all should maintain ;-self-respect, and the stability of our character, require it. The man, who forms his opinion entirely on that of another, can have no great respect for his own judgment, and is likely to be a changeling. When we consider carefully what appeals to our minds, and exercise upon it our own reason, taking into respectful con
sideration what others say upon it, and then come to a conclusion of our own, we act as intelligent beings.
4. This proper independence of mind is far removed from presumptuous self-confidence, than which there is nothing more severely to be condemned. Presumption is the associate of ignorance; and it is hateful in the extreme to hear some half-taught stripling, delivering his opinions with all the authority of an oracle. This is not what we mean by mental independence; and it is hoped none will mistake what has been said. We refer to a modest, yet firm and independent exercise of judgment, upon subjects which the mind understands; in short, we intend only the opposite of that slavish habit which makes one man the mere shadow of another.
5. Acquire habits of observation.-This is all-important. We live in a world of wonders; and a thousand objects appeal to our observation, and will repay it. How much is to be learned by a proper use of our eyes and ears! Books may teach us much; but observation, in some respects, may teach us more. That practical knowledge, so useful in the progress of life-that tact in business so desirable-can be gained only in this way. Observation, as a mode of study, is the cheapest and most convenient of all. It may be carried on almost any where and every where, because nearly in all places in which we are, there is something to be learned, if we are disposed to receive instruction.
6. Observation is connected with curiosity; the one sharpens the other, and they produce a mutual influence. Now, when curiosity prompts a wish to know more than we do on any particular subject, and we have the means of information in an intelligent friend, we should never lose the opportunity of making the needful inquiries. Let not false pride, lest we should betray ignorance, prevent us from asking a question, when it can be answered. How much knowledge do we often lose, by wishing to appear wiser than we really are! Mr. Locke, on being asked how he had contrived to accumulate a mine of knowledge, so rich deep, and extensive, replied, "That he attributed what ittle he knew to the not having been ashamed to ask for information, and to the rule he had laid down, of conversing with all descriptions of men on those topics chiefly that formed their own professions and pursuits."
7. Cultivate humility.-Humility is the attribute of great