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Again, a nobleman marries the blooming daughter of an upright working farmer; and a wealthy country squire allies himself "in holy matrimony to the fair sister of some poor peasant; and they are excluded for ever from what is termed "polite society.". They have married beneath their rank; they have degraded their order! The noble blood of the patrician must not be polluted by mixing with the puddle that flows in plebeian veins !!! With regard, however, to the union of hearts-the sameness of manners— the congeniality of mind-and the relationship of spirit, all is mute as Death-as silent as the grave. The moral and intellectual fitness of the espoused pair, is considered as a thing of trifling or no importance. True, that mighty master of the human heart, the player Shakspere, has

told us that

"Marriage is a matter of more worth,
Than to be dealt in by attorneyship.
For what is wedlock forced, but à Hell,
An age of discord and continual strife?
Whereas the contrary bringeth forth bliss,
And is a pattern of celestial peace."

And Saul of Tarsus, writing to the Corinthian disciples of Christ, says—“ Be ye not unequally yoked together:" not, mark ye, reader, in worldly gear, but as regards the more important elements of man's happiness on earth, the thoughts of the mind, and the feelings of the throbbing heart. Yet that many are unequally yoked together," the domestic strifes and miseries daily to be seen, bear awful witness: whilst the tyrant, Custom, proscribes the choice of both man and maid to that circle, or caste of society, in which some lucky or unlucky accident may have placed them.

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Did people but well consider that the marriage tie is one for life; that upon it, in no small measure, depends their happiness and prosperity; we think that more consideration would be bestowed upon this important subject than is usually the case. What are riches? what is rank; nay, what is beauty itself compared to the enlightened mind, and the kind and gentle heart? Is not the poor, but careful, industrious, honest, well-behaved damsel, without one farthing in her purse, and with scarce a change of raiment for her Sunday's dress in all her wardrobe; is not such an one- -(poor in pocket but a dowry in herself)-worth fifty thousand idle, ignorant, proud, extravagant, and ill-natured coquettes, though they be possessed of the wealth of Croesus, and his rank to boot? But such, however, is the corrupt state of public morals, to which the unhallowed systems of monopoly and competition have reduced the human race, that marriages are regarded as mere marketable bargains, to gratify the animal passions of mankind. Even the pulpit, whose especial province it should be to attend to the morals of mankind, seems on this alarming evil to be entirely mute.

It is true, some noble minds will always be found, to whom such fetters of Custom are as mere spider's threads to bind an elephant. The noble of Nature is not to be bound by the slavish chains of caste, or station. He walks erect in the dignity of manhood, in the paths of Knowledge and Integrity; and wealth, and rank, and power, are to him as nothing. The "iron opinions" of the world, and its arbitrary customs, cannot bow his mind, nor bend his spirit to its will. But so long as these mock-marriages continue in vogue-these weddings of wealth, and not of heart, of rank and title, not of mutual love-every species of vice, every species of misery, will undoubtedly prevail: for legal prostitutions are they, and not true marriages, where the two hearts have never melted into one.

May the onward march of mind-that sure pioneer of Virtue--speedily

sweep this, and all other vices, from our pleasant earth, and bury them deep in the dark abyss of Eternal Oblivion.

"Then let us pray, that come it may,

As come it will for a' that,

That sense and worth, o'er a' the earth,
May bear the gree, and a' that.

For a' that, and a' that,

It's coming yet for a' that,

That man to man the world o'e
Shall brothers be for a' that."

So wrote and sung glorious Robert Burns, Scotia's inspired plough-boy, and the immortal poet of all humanity.

Stokesley.

To Correspondents.

GEORGE TWEDDELL.

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Correspondents will please address, Thomas Cooper, 5, Park Row, Knightsbridge,

London."

L. M.-It was by an error in the printing that the "Baron's Yule Feast" was advertised at 1s., on the last page of No. 4 of this journal.

Chartist of Sixteen'-Patience! and your first request shall be realised. Your second depends on yourself and other young men : one Discussion Class in London would be only a drop in the ocean; they ought to be formed in hundreds of districts throughout the metropolis.

F. A. W., Clerkenwell; J. D., Leicester; J. W., Northampton ; J. R., Barnsley; W. B., Birmingham. Their poetry is respectfully declined.

C. HOWARD.-I have no knowledge of the Poetical Effusion of Wrath, bearing the title of Little Horn.' It must have been either mis-directed, or lost in the Post-office. CHARLES LANGLEY.-Exceedingly obliged by his communication.

its hints are not slighted.

He will see, in time, that

'Young Mechanic,' Ashford, Kent. Get any system of Arithmetic-Walkinghame's or any other you can find in a shop in Ashford. Nothing is easier than self-instruction in Arithmetic. 'Latin without a Master' is very cheap; and any bookseller can procure it for you.

M.D., WILTRIE.-He had better consult one of the two eminent medical men I named: either of them would attend to the case with the greatest kindness.

M. PATTINSON.-I am surprised by what he states, and cannot help thinking that his informant was not correct. It would be something unexampled in this country.

J. BLACK, North Shields.-The biographies he mentions must, surely, be found in some Mechanics' Institute Library, in his neighbourhood. Bernard Gilpin's Life has been often issued.

PROGRESS UNION.-Letters from the Secretary of the "Cambridge Mental Improvement Society" -Joseph Clark, Islington-R. Ramsay, of Heugh Hall-Frederick Bell, Potteries, and numerous others, offering co-operation if the Union can be formed, are received; but since there is nothing new in their contents, I do not think it advisable to occupy space by the insertion of them. J. A., Coventry: Rest assured that George Fox's Journal is an old acquaintance, Chas. Andrews, Soho. So soon as the Critical Exegesis' is completed, I purpose inserting, not only the Orations on the Commonwealth, to which he alludes, but many others.

Pamphlets received. "The Secular, the Religious, and the Theological'- What is Competition?? PHONOPEN. As a system of shorthand it is unrivalled; but, for etymological reasons, I am not an entire convert to Phonetic Printing and Phonography.

J. JONES, Newark. Thanks for his communication; but he will see, in the course of a few more numbers, why it should not be inserted.

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Lectures, in London, for the ensuing Week.

SUNDAY, Feb. 10, at 7, Literary Intitution, John-street, Fitzroy Square.

"Perseverance,

and Independence of Character, as exemplified in the life-struggle of Daniel Defoe, the author of 'Robinson Crusoe' "- -Thomas Cooper. At 7, Hall of Science, (near Finsbury Square, City Road.) "Vindication of Carlile and Taylor against the imputations of the 'Westminster Review""-G. J. Holyoake. South London Hall, Webber-street, Blackfriars: Southwark Debating Club-Question : "Which is the most important period of British History?"

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MONDAY, Feb. 11, at half-past 8, Mechanics' Intitute, Gould Square, Crutched Friars. Chemistry of the Gases"-R. Williamson. At a quarter to 9, Finsbury Hall, 66, Bunhill Row. "Medical Aspect of Temperance and Total Abstinence"-Dr. Carpenter, F.R.S. At 8, Temperance Hall, Broadway, Westminster. "The Wrongs of England"-G. J. Holyoake. At half-past 8, Pentonville Athenæum, 17, Chapel-street. Combination, the Progress of Society, &c., &c."—Richard

Hart.

66

WEDNES., Feb. 13, at 8, Hackney Literary and Scientific Institution. "Shakspeare's Ham

let"-T. J. Serle

THINKINGS, FROM JAMES BURGH,

(Author of "The Dignity of Human Nature.")

THE PEOPLE THE SOURCE OF POWER.-All lawful authority, legislative, and executive, originates from the people. Power in the people is like light in the sun -native, original, inherent, and unlimited by any thing human. In governors, it may be compared to the reflected light of the moon; for it is only borrowed, delegated, and limited by the intention of the people, whose it is and to whom governors are to consider themselves as responsible, while the people are answerable only to God; themselves being the losers, if they pursue a false scheme of politics. As the people are the fountain of power, so are they the object of government, in such manner, that where the people are safe, the ends of government are answered, and where the people are sufferers by their governors, those governors have failed in the main design of their institution, and it is of no importance what other ends they may have answered. As the people are the fountain of power, and the object of government, so are they the last resource when governors betray their trust; and happy is that people, who originally have so principled their constitution, that they themselves can, without violence to it, lay hold of its power, wield it as they please, and turn it (when necessary) against those to whom it was entrusted, and who have exerted it to the prejudice of the original proprietors.

ON RETIRING FROM BUSINESS.-As on the one hand it is odious for a man of an overgrown fortune to go on in business to a great age, still striving to increase a heap already larger than is necessary, to the prejudice of younger people, who ought to have a clear stage and opportunity of making their way in life; so it is vain for a person, who has spent his days in an active sphere, to think of enjoying retirement, before the time of retirement is come. He who resolves at once to change his way of life from action to retirement, or from one state to another directly contrary, without being prepared for it by proper age and habit, for some continuance of time, will find, that he will no sooner have quitted his former way of life, than he will desire to be in it again.

It is on this, as well as other accounts, of great advantage, that a man have acquired some turn for reading, and the more sober entertainments of life, in his earlier days. There is not a much more deplorable sort of existence than that which is dragged on by an old man, whose mind is destitute of the materials proper for yielding him some entertainment suitable to the more sedate time of life; I mean, useful knowledge. For the remembrance of fifty years spent in scraping of money, or in pursuing pleasure, or in indulging vicious inclinations, must yield but poor entertainment at a time of life, when a man can at best say, he has been. THE VIRTUES PRACTISED BY THE IIEATHENS.-There is not a virtue which the Heathens have not shown to be practicable. Do not pretend that it is impossible for a Christian to forgive injuries, when we know, that Phocion, going to suffer death unjustly, charged it upon his son, with his last breath, that he should show no resentment against his father's persecutors. Do not excuse yourself in giving up the truth, through fear of offending those on whom you depend, when you know that Attilius Regulus gave himself up to tortures, and death, rather than falsify his word even to his enemies. Do not excuse yourself from a little expense, trouble, or hazard of ill-will, for the general good, when you know, that a Leonidas, a Calpurnius Flamma, the Decii, and hundreds more, voluntarily devoted themselves to destruction, to save their country. If you pretend to be a Christian, that is, to profess the most pure and most sublime principles in the world, do not infamously fall short of the perfection of unenlightened Heathens.

TIMES AND OPPORTUNITIES.-As we ought to be more frugal of our time than our money, the one being infinitely more valuable than the other, so ought we to be particularly watchful of opportunities. There are times and seasons proper for every purpose of life; and a very material part of prudence it is to judge lightly of them, and make the best of them. If you have, for example, a favour to ask of a phlegmatic, gloomy man, take him, if you can, over his bottle. If you want to deal with a covetous mau, by no means propose your business to him immediately after he has been paying away money, but rather after he has been receiving. you know a person, for whose interest you have occasion, who is unhappy in his family, put yourself in his way abroad, rather than wait on him at his own house.

If

"OH, GIVE US REST."

Oh! give us rest! the idler cries,
Why all this turmoil, all this din?
This useless work? Our energies

Are vain; removeless is the sin.
Come let us rest, why moil and toil;
Too many weeds choke up the soil.
Come, let us rest; the coward's tongue
Re-echoes back the craven cry;
Improveless is the vulgar throng;

That let the wild enthusiast try. Yes, let us rest; I have no pride, In stemming thus against the tide. Come let us rest, the despot says,

And freely joins the dulcet strain;
O give us rest! few are our days;

Why lessen them with needless pain?
Come sit thee down, the easiest way,
Is, still unquestioned, to obey.
Birmingham.

Ay, let us rest! the traitor's voice

Then swells the burden of the song.
Come eat and drink, laugh and rejoice;

For man is weak, and death is strong.
Let dreamers prate of race and kind,
And labour on, while rest we find.
Rest! rest! O God. that such there are,
Who ask for rest upon this earth!
While wealth exists with want and woe,

And every hour new crimes have birth.
Oh, rest not! till removed each wrong!
The weak yet suffer from the strong.
"Tis sacrilege to talk of rest,

While man's humanity is stained;
While still oppressors and opprest,

Against each other are arraigned.
On such an earth no rest I crave,
Until I sleep within the grave.

JOHN ALFRED LANGFORD.

Leicester.

FEBRUARY.

Ungenial as thou art, O February!

Thine is the short'ning of the shadows bleak.
Oft, too, is seen, as thy cold features vary,
The vernal tinge, full-rosy, on thy cheek.
Now, waft thee hither, little lightsome fairy!

Each op'ning bud which rainbow beamlets streak;
Chase through earth's pores the vegetable sap;
And wake the myriad tribes that dose in Torpor's lap.

I love ye, vales, when spring's first influence

Quickens the moss-beds; and the feeble bleat
Of lamb is heard ; and, round decaying fence,
Young peasant children, gathering fuel, meet:
I love ye, hills, in wild magnificence,

When the dark storm-cloud, rising from its seat,
O'ershadoweth all below, its tow'ring crest

In azure lost-oh, then, I feel enraptured, blest!

When green leaves grace, or, withered, strow the bowers-
From baleful factory far, to roam among

Thy scenes, old Charnwood, musing lone for hours;
To give each season, as it rolls, a song

To mark thy trees, rocks, ruins, fern and flowers-
"Tis bliss for which a cloistered saint might long;
Ay, 'tis the silken thread whose soft consistence
Binds, beautifies the woof of my else dark existence !

O February, fickle as a child!

On the pale primrose, first-born of the spring,
Thou smil'st as sweet as love on beauty smiled,
Ere the fond boy and girl knew suffering!

Now dark as Noah's raven, and as wild;

Now, gentle as his dove, thou peace dost bring:
At eve all tranquil, then, ere morn awakes,

Weeping in moodiest woe, or whirled in pothery flakes!

Nay, lo! e'en now, the sun doth shroud in gloom,
And changeth fast the landscape's every feature ;

A gath'ring chillness, dreary as the tomb,

Creeps, like a dismal nightmare, o'er all nature;
The fays return to where the orient bloom

Of summer's presenee blesseth every creature!
Me th' abhorr'd frame re-calls! Dark spirits near,
Sing dissonant and loud in stormy orchestre !

WILLIAM JONES,

Choose the path of Right, man;
Think out the Truth and tell it;
Drag Error to the light, man,

And then we can expel it.

Heed not the curling sneer, man,
Nor thoughtless Fashion's frown;
Be bold and be sincere, man,

And both will soften down.

In word and deed be true, man;
Fear not what others say,
But stedfastly pursue, man,
The tenor of thy way.

HINTS.

Go forward with the band, man,
Of the noble, brave, and free,
And firmly take thy stand, man,
To fight for liberty.

Let churlish Envy die, man;

All selfish passion smother;
And look with gentle eye, man,

On the weakness of thy brother,

Have faith in moral power, man—
Faith in the growth of mind;
Hope for the glorious hour, man,
That shall strike for human-kind,
FRANK GRANT.

CRITICAL EXEGESIS OF GOSPEL HISTORY,

ON THE BASIS OF STRAUSS'S LEBEN JESU.'

A SERIES OF EIGHT DISCOURSES; DELIVERED AT THE LITERARY INSTITUTION, JOHN STREET, TOTTENHAM COURT ROAD, AND AT THE HALL OF SCIENCE, CITY ROAD, ON SUNDAY EVENINGS, DURING THE WINTERS OF 1848-9, AND 1849-50.

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IMMEDIATELY following their narrative of the Baptism the first three Evangelists bring us upon that singlar legend, the Temptation by the Devil : a revelation which has embarassed divines themselves, perhaps more than any other in the Gospels. John not only excludes all mention of it, but excludes the possibility of its occurrence, by leaving no sufficient period for its transaction. John's phrases, the next day, (ch. i. v. 29,) again, the next day, (v. 35,) and again, the next day, (v. 44); and lastly, on the third day, (ch. ii. v. 1.) when the presence of Jesus at the marriage in Cana of Galilee is related-admit of no introduction of the forty days of the Temptation. When the origin of the Fourth Gospel in the circle of Grecian and Platonic ideas, (at Ephesus, according to the tradition) is remembered, we cannot wonder that this legend was rejected by its author or authors,-if they had, indeed, ever heard of it; for it might not be current in the region where the Fourth Gospel was composed.

The forty days' fast first staggers us; but still more the personal appearance of the devil; and, above all, his strange feats and his want of the cunning proverbially attached to his character. For the first, we shall soon see a mythic source. For the second-what really intelligent man, in our age, believes in it? What is the Devil, but an assemblage of contradictions ? Who does not perceive that as the idea of angels originated in a limited observation of nature, so that of the Devil originated in a limited observation of self? And as our knowledge of human nature progresses, all idea of a Devil must recede farther into the back-ground, and all appeals to his existence be henceforth regarded as the resource of ignorance and sloth. We are accustomed to laugh at the Monkish stories of the Devil, and toremark how deficient they make him in real intelligence. Yet the Devil in this scene of the Temptation is a devil really as stupid as the Monkish fiend. His first suggestion, appealing to hunger, was not so ill-conceived; but as a

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