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EOLA.

SHE kept the fountains of the air,
Mid forms aerial and fair,

And skiey echoes rich and rare.

The Monsoon swept its fiery course,
The North-wind answered loud and hoarse;
Both gladly fed sweet music's source.

Her heart-strings bore a charmed life;
On them sweet chords flowed out of strife,
Ages of Peace from drum and fife.

O Eola, my goddess pure!
Emboldened by thy lyral lure,

Preluding Love that shall endure,

My heart, earth-saddened, to thee brings
Discord that chills, and grief that wrings,
To change to music on thy strings.

Though every note should be a tear,
Yet every woe I gladly bear,

If but some certain strain I hear!

THE CATHOLIC CHAPTER.

SAYINGS OF CONFUCIUS.

CHEE says, if in the morning I hear about the right way, and in the evening die, I can be happy.

A man's life is properly connected with virtue. The life of the evil man is preserved by mere good fortune.

Coarse rice for food, water to drink, and the bended arm for a pillow - happiness may be enjoyed even in these. Without virtue, riches and honor seem to me like a passing cloud.

A wise and good man was Hooi. A piece of bamboo was his dish, a cocoa-nut his cup, his dwelling a miserable shed. Men could not sustain the sight of his wretchedness; but Hooi did not change the serenity of his mind. A wise and good man was Hooi.

Chee-koong said, Were they discontented? The sage replies,

They sought and attained complete virtue; - how then could they be discontented?

Chee says, Yaou is the man who, in torn clothes or common apparel, sits with those dressed in furred robes without feeling shame.

To worship at a temple not your own is mere flattery.

Chee says, grieve not that men know not you; grieve that you are ignorant of men.

How can a man remain concealed! How can concealed!

Have no friend unlike yourself.

a man remain

Chee-Yaou inquired respecting filial piety. Chee says, the filial piety of the present day is esteemed merely ability to nourish a parent. This care is extended to a dog or a horse. Every domestic animal can obtain food. Beside veneration, what is the difference?

Chee entered the great temple, frequently inquiring about things. One said, who says that the son of the Chou man understands propriety? In the great temple he is constantly asking questions. Chee heard and replied "This is propriety."

Choy-ee slept in the afternoon. Chee says, rotten wood is unfit for carving a dirty wall can not receive a beautiful color. To Ee what advice can I give?

A man's transgression partakes of the nature of his company. Having knowledge, to apply it; not having knowledge, to confess your ignorance: this is real knowledge.

Chee says, to sit in silence and recall past ideas, to study and feel no anxiety, to instruct men without weariness;- have I this ability within me?

In forming a mountain, were I to stop when one basket of earth is lacking, I actually stop; and in the same manner were I to add to the level ground though but one basket of earth daily, I really. go forward.

A soldier of the kingdom of Ci lost his buckler; and having sought after it a long time in vain, he comforted himself with this reflection: "A soldier has lost his buckler, but a soldier of our camp will find it he will use it."

The wise man never hastens, neither in his studies nor his words; he is sometimes, as it were, mute; but when it concerns him to act and practice virtue, he, as I may say, precipitates all.

The truly wise man speaks little; he is little eloquent. I see not that eloquence can be of very great use to him. Silence is absolutely necessary to the wise man. Great speeches, elaborate discourses, pieces of eloquence, ought to be a language unknown to him; his actions ought to be his language. As for me, I would never speak more. Heaven speaks; but what language does it use to preach to men, that there is a sovereign principle from which all things depend; a sovereign principle which makes them to act and to move? Its motion is its language; it reduces the seasons to their time; it agitates nature; it makes it produce. This silence is eloquent.

From the Hindoo Heetopades.

Our lives are for the purposes of religion, labor, love, and salvation. If these are destroyed, what is not lost? If these are preserved, what is not preserved ?

A wise man should relinquish both his wealth and his life for another. All is to be surrendered for a just man when he is reduced to the brink of destruction.

Why dost thou hesitate over this perishable body composed of flesh, bones, and excrements? O my friend, [my body,] support my reputation!

If constancy is to be obtained by inconstancy, purity by impurity, reputation by the body, then what is there which may not be obtained?

The difference between the body and the qualities is infinite; the body is a thing to be destroyed in a moment, whilst the qualities endure to the end of the creation.

Fortune attendeth that lion amongst men who exerteth himself. They are weak men who declare Fate the sole cause.

It is said Fate is nothing but the deeds committed in a former state of existence; wherefore it behoveth a man vigilantly to exert the powers he is possessed of.

The stranger, who turneth away from a house with disappointed hopes, leaveth there his own offences, and departeth, taking with him all the good actions of the owner.

Hospitality is to be exercised even towards an enemy when he cometh to thine house. The tree does not withdraw its shade, even from the wood-cutter.

Of all men thy guest is the superior.

CRITICAL NOTICES.

By Dr. CARL HASE, ProfesTranslated by James Free1860.

Life of Jesus: A manual for Academic Study. sor of Theology in the University of Jena. man Clarke. Boston: Walker, Wise & Co. The publication of this work by the firm which issues the regular works of the American Unitarian Association; its translation by the Secretary of that Association, as a work which he hopes "may be useful as a manual for theological students, Bible classes, and perhaps for the more advanced scholars in Sunday Schools; " its endorsement by Doctors of Divinity in high standing, both Unitarian (Dr. Osgood, of N. Y., and E. E. Hale, of Boston,) and Orthodox, (Barnas Sears, D.D., of Providence, and Dr. Schaaf, President at Mercersberg,) through letters prefatory in the book; all unite to make the appearance of this work of significant import in the theological horizon.

Twenty years of objurgation as to right and left wings; fifteen years abuse of Theodore Parker, have then resulted in presenting as the denominational standpoint a Life of Jesus, that sees contradictions between Matthew and John, "which make it impossible for both writings to have proceeded from Apostles" (p. 4); which declares that "an assumption of infallable accuracy in the sources. .. would make all historic research unnecessary and impossible, and bring back upon us only the constraint and untruth of the old-fashioned Harmonies" (p. 12); which speaks of Osiander introducing into the Lutheran Church "the superstition that each of the Evangelists was an organ of the Holy Ghost" (p. 29); which regards the stories of the nativity, miraculous conception, massacre of the innocents, guiding star, &c., as "legends of the later Church" (p. 42); which affirms that it does not "appear providentially credible that the purest of all men should have been born in violation of the moral order which God has instituted" (p. 46); which speaks of Jesus as the "religious genius" (p. 54); which conjectures concerning the turning of water into wine, "that an occurrence not originally regarded as a miracle became transformed afterward in the remembrance of the Church and of the Apostle under later feelings and views" (p. 104); which finds that Jesus "took the most joyous moment of earthly gayety as a symbol of the highest communion" (p. 121); which holds that "he describes his oneness with God as dependence on God, and as destined for all mankind” (p. 137); which supposes, in reference to the stilling of the tempest, that Jesus "may, in his figurative manner, have commanded the storm in the Apostle's mind to be at peace, and that they afterward, when the storm had allayed, had misunderstood the ground of his confidence" (p. 147); that the herd of swine might have been frightened into the sea, and that the supposition of the devils being in them may have originated with the lunatic himself" (p. 148); that a friendly banquet, in which a multitude ate together, "grew into a legend of miraculous increase of food" (p. 153); that the walking on the lake is allegorical for the most part (p. 156); that Jesus did not prophecy of his Resurrection, or expect it (p. 173); that the tribute money found in the mouth of the fish is akin to the apocryphal stories (p. 176); which hints that the death of Lazarus was an "apparent death" (p. 184); which, speaking of the Passover question, declares that "the synoptical account unconditionally contradicts any supposition which might be favorable to the accuracy of John" (p. 193); that the withering of the figtree was a parable or metaphor which grew into a legend (p. 197); that amongst Christ's prophecies we find "predictions which were not fulfilled" (p. 202); that "it is impossible to demonstrate absolutely the death

of Jesus, since there is no certain criterion of death in any case, except the commencement of decay, or the destruction of an organ essential to life" (p. 228); that "the story of guarding the grave, which is only told in the first Gospel, is so improbable as to the reason given, and as to the behavior of all those implicated, that it must be considered a legend, the motive for which Matthew himself has given in the Jewish rumor of the body being stolen " (p. 230); which declares, concerning the saints rising from their graves, at the crucifixion, that the historical basis of the statement "vanishes as soon as we try to conceive of it intelligibly" (p. 288). These admissions are all the more remarkable as coming from one who has no objection a priori to miracles, though he takes as a postulate that miracles can not "contradict the laws of the world, which are the constant expressions of the Divine Will." But the significance of the translation is that it must be regarded as the standpoint where cultivated supernaturalists in America wish to be met. We think that our readers will agree with us, that the trial of the case between that standpoint and rationalism is not worth the costs.

Yet we should grieve to have any reader to suppose that in taking up Dr. Hase's Life of Christ he was entering into an atmosphere of controversy. The criticisms we have indicated for a special purpose are merely incidental, and do not at all represent the spirit of the work, which is an earnest, reverent, and tender portrayal of the Divine Man and his relations with persons and things around. Its criticism is better than Neander's, its spirit better than Strauss'; in reading we seem to breath the very air of ancient Palestine. Every word is real: what some one said of Montaigne's style-"Cut these words and they would bleed "-may be well applied to this work of Carl Hase. The more that we divest the Son of Man of the shreds and patches of superstition which cling, like relics of old and barbarous costumes, about him, the more does he shine forth the religious representive of the race who can not be dethroned, until the crown of man also is torn from his brow and trampled in the dust.

Esperanza; My journey thither, and what I found there. Cincinnati: Valentine Nicholson. 1860. For sale by A. Hutchinson, and Rickey, Mallory & Co.

When a rope, at which a number of persons are pulling with their full strength, suddenly snaps, the children and weak-kneed persons will be likely to tumble farther than they designed, and measure their length in any ditch that happens to be near. Only men keep their balance when the rope gives way. In this country, and especially in the West, men and women are struggling with manifold cords which have too much bound them one by one they are snapping. The mind of man struggles with creeds. Woman is galled with the practical results of her legal non-existence. Amongst these binding cords we certainly believe that marriage, as it holds in most of the States, is one; the result is, that the relation of the sexes under it, because of the absence of spontaneity and truth, frequently proves a scourge to both. But it becomes those who are exercised to reform the world in this particular not to pull so violently as to tumble into the ditch. Paul was evidently thinking of such liabilities when he declared that those who strive are not crowned, except they strive lawfully. These reflections have been suggested by the perusal of " Esperanza"the Land of Hope: a work written on the gospel of Free Love. Perhaps the name of the author might as well have been on the title page, since it is quite generally indicated that it is the work of Dr. Nichols, late of the community of Memnona, at Yellow Springs, O., later still of the Roman Catholic Church. In what light that Church will regard the publication of this posthumous novel from the pen of its convert, we are not prepared to say.

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