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pretty long experience in life had contributed to make her, at times, a little positive; but Rosamund never argued with her grandmother.

Their library consisted chiefly in a large family Bible, with notes and expositions by various learned expositors, from Bishop Jewell downwards.

This might never be suffered to lie about like other books, but was kept constantly wrapped up in a handsome case of green velvet, with gold tassels-the only relic of departed grandeur they had brought with them to the cottage: every thing else of value had been sold off for the purpose before mentioned.

This Bible Rosamund, when a child, had never dared to open without permission; and even yet, from habit, continued the custom. Margaret had parted with none of her authority; indeed, it was never exerted with much harshness; and happy was Rosamund, though a girl grown, when she could obtain leave to read her Bible. It was a treasure too valuable for an indiscriminate use; and Margaret still pointed out to her granddaughter where to read.

Besides this, they had the "Complete Angler, or Contemplative Man's Recreation," with cuts; "Pilgrim's Prog ress," the first part; a Cookery Book, with a few dry sprigs of rosemary and lavender stuck here and there between the leaves, (I suppose, to point to some of the old lady's most favorite receipts;) and there was Wither's "Emblems," an old book, and quaint. The old-fashioned pictures in this last book were among the first exciters of the infant Rosamund's curiosity. Her contemplation had fed upon them in rather older years.

Rosamund had not read many books besides these; or if any, they had been only occasional companions: these were to Rosamund as old friends, that she had long known. I know not whether the peculiar cast of her mind might not be traced, in part, to a tincture she had received, early in life, from Walton and Wither, from John Bunyan and her Bible.

Rosamund's mind was pensive and reflective rather than what passes usually for clever or acute. From a child she was remarkably shy and thoughtful: this was taken for stupidity and want of feeling; and the child has been sometimes whipped for being a stubborn thing, when her little heart was almost bursting with affection.

Even now her grandmother would often reprove her, when she found her too grave or melancholy; give her sprightly lectures about good-humor and rational mirth; and not unfrequently fall a-crying herself, to the great discredit of her lecture. Those tears endeared her the more to Rosamund.

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Margaret would say, "Child, I love you to cry, when I think you are only remembering your poor dear father and mother. I would have you think about them sometimes it would be strange if you did not; but I fear, Rosamund, I fear, girl, you sometimes think too deeply about your own situation and poor prospects in life. When you do so, you do wrong: remember the naughty rich man in the parable. He never had any good thoughts about God and his religion; and that might have been your case."

Rosamund, at these times, could not reply to her. She was not in the habit of arguing with her grandmother; so she was quite silent on these occasions; or else the girl knew well enough, herself, that she had only been sad to think of the desolate condition of her best friend, to see her, in her old age, so infirm and blind. But she had never been used to make excuses, when the old lady said she was doing wrong.

The neighbors were all very kind to them. The veriest rustics never passed them without a bow, or a pulling off of the hat, some show of courtesy, awkward indeed, but affectionate, with a "Good-morrow, madam," or dam," as it might happen.

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Rude and savage natures, who seem born with a propensity to express contempt for any thing that looks like prosperity, yet felt respect for its declining lustre.

The farmers, and better sort of people, (as they are called,) all promised to provide for Rosamund when her grandmother should die. Margaret trusted in God, and believed them.

She used to say, “I have lived many years in the world, and have never known people, good people, to be left without some friend-a relation, a benefactor, a something. God knows our wants that it is not good for man or woman to be alone; and he always sends us a help-mate, a leaningplace, a somewhat." Upon this sure ground of experience did Margaret build her trust in Providence.

LESSON CLXII.

The Influence of Poetry.

We believe that poetry, far from injuring society, is one of the great instruments of its refinement and exaltation. It lifts the mind above ordinary life, gives it a respite from depressing cares, and awakens the consciousness of its affinity with what is pure and noble. In its legitimate and highest efforts, it has the same tendency and aim with Christianity; that is, to spiritualize our nature. True, poetry has been made the instrument of vice, the pander of bad passions; but when genius thus stoops, it dims its fires, and parts with much of its power; and even when Poetry is enslaved to licentiousness or misanthropy, she cannot wholly forget her true vocation. Strains of pure feeling, touches of tenderness, images of innocent happiness, sympathies with suffering virtue, bursts of scorn or indignation at the hollowness of the world, passages true to our moral nature, often escape in an immoral work, and show us how hard it is for a gifted spirit to divorce itself wholly from what is good.

Poetry has a natural alliance with our best affections. It

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delights in the beauty and sublimity of the outward creation and of the soul. It indeed portrays, with terrible energy, the excesses of the passions; but they are passions which show a mighty nature, which are full of power, which command awe, and excite a deep though shuddering sympathy. Its great tendency and purpose is, to carry the mind beyond and above the beaten, dusty, weary walks of ordinary life; to lift it into a purer element; and to breathe into it more profound and generous emotion. It reveals to us the loveliness of nature, brings back the freshness of early feeling, revives the relish of simple pleasures, keeps unquenched the enthusiasm which warmed the spring-time of our being, refines youthful love, strengthens our interest in human nature by vivid delineations of its tenderest and loftiest feelings, spreads our sympathies over all classes of society, knits. us by new ties with universal being, and, through the brightness of its prophetic visions, helps faith to lay hold on the future life.

We are aware that it is objected to poetry, that it gives wrong views and excites false expectations of life, peoples the mind with shadows and illusions, and builds up imagination on the ruins of wisdom. That there is a wisdom against which poetry wars, - the wisdom of the senses, which makes physical comfort and gratification the supreme good, and wealth the chief interest of life, we do not deny; nor do we deem it the least service which poetry renders to mankind, that it redeems them from the thraldom of this earthborn prudence. But, passing over this topic, we would observe, that the complaint against poetry, as abounding in illusion and deception, is in the main groundless. In many poems there is more of truth than in many histories and philosophic theories. The fictions of genius are often the vehicles of the sublimest verities, and its flashes often open new regions of thought, and throw new light on the mysteries of our being. In poetry, when the letter is falsehood, the spirit is often profoundest wisdom. And if truth

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thus dwells in the boldest fictions of the poet, much more may it be expected in his delineations of life; for the present life, which is the first stage of the immortal mind, abounds in the materials of poetry, and it is the high office of the bard to detect this divine element among the grosser labors and pleasures of our earthly being.

The present life is not wholly prosaic, precise, tame, and finite. To the gifted eye, it abounds in the poetic. The affections, which spread beyond ourselves and stretch far into futurity; the workings of mighty passions, which seem to arm the soul with an almost superhuman energy; the innocent and irrepressible joy of infancy; the bloom, and buoyancy, and dazzling hopes, of youth; the throbbings of the heart, when it first wakes to love, and dreams of a happiness too vast for earth; woman, with her beauty, and grace, and gentleness, and fulness of feeling, and depth of affection, and blushes of purity, and the tones and looks which only a mother's heart can inspire; — these are all poetical. It is not true that the poet paints a life which does not exist. He only extracts and concentrates, as it were, life's ethereal essence, arrests and condenses its volatile fragrance, brings together its scattered beauties, and prolongs its more refined but evanescent joys. And in this he does well; for it is good to feel that life is not wholly usurped by cares for subsistence and physical gratifications, but admits, in measures which may be indefinitely enlarged, sentiments and delights worthy of a higher being. This power of poetry to refine our views of life and happiness, is more and more needed as society advances. It is needed to withstand the encroachments of heartless and artificial manners, which make civilization so tame and uninteresting. It is needed to counteract the tendency of physical science, which being now sought, not, as formerly, for intellectual gratification, but for multiplying bodily comforts, requires a new development of imagination, taste, and poetry, to preserve men from sinking into an earthly, material, Epicurean life.

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