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The New Yearbook for Phenomenology
and Phenomenological Philosophy
XVI
Phenomenology of Emotions, Systematical and
Historical Perspectives

Aim and Scope: The New Yearbook for Phenomenology and Phenomenological
Philosophy provides an annual international forum for phenomenological research in
the spirit of Husserl’s groundbreaking work and the extension of this work by such
figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer.

Contributors: Esteban Marín Ávila, Thiemo Breyer, Jakub Čapek, Mariano Crespo,
Roberta De Monticelli, John J. Drummond, Søren Engelsen, Maria Gyemant, Mirja
Hartimo, Elisa Magrì, Ronny Miron, Anthony J. Steinbock, Panos Theodorou, Íngrid
Vendrell Ferran, Antonio Zirión Quijano and Nate Zuckerman.

Submissions: Manuscripts, prepared for blind review, should be submitted to the Editors
([email protected] and [email protected]) electronically via
e-mail attachments.

Rodney K. B. Parker is a Postdoctoral Researcher at the Center for the History of

Women Philosophers and Scientists, Paderborn University, Germany.

Ignacio Quepons is Associate Researcher at the Philosophy Institute, Veracruz

University, Mexico.
The New Yearbook for Phenomenology and Phenomenological Philosophy

General editors
Burt C. Hopkins, University of Lille, France
John J. Drummond, Fordham University, United States

Founding co-editor
Steven Crowell, Rice University, United States

Contributing editors
Marcus Brainard, London, United Kingdom
Ronald Bruzina, University of Kentucky, United States
Algis Mickunas, Ohio University, United States
Thomas Seebohm†, Bonn, Germany
Thomas Sheehan, Stanford University, United States

Consulting editors
Patrick Burke (Gonzaga University, Italy), Ivo de Gennaro (University of Bozen-
Bolzano, Italy), Nicholas de Warren (University of Leuven, Belgium), James Dodd
(The New School, United States), R. O. Elveton (Carleton College, United States), Parvis
Emad (DePaul University (Emeritus), United States), James G. Hart (Indiana University,
United States), George Heffernan (Merrimack College, United States), Nam-In Lee
(Seoul National University, Republic of Korea), Claudio Majolino (University of Lille,
France), Dermot Moran (University College Dublin, Ireland), James Risser (Seattle
University, United States), Michael Shim (California State University, Los Angeles,
United States), Andrea Staiti (Boston College, United States), Panos Theodorou
(University of Crete, Greece), Friedrich Wilhelm von Herrmann (University of Freiburg,
Germany), Olav K. Wiegand (University of Mainz, Germany), Dan Zahavi (University
of Copenhagen, Denmark), Andrea Zhok (University of Milan, Italy)

Book Review editor

Daniele De Santis, Ph.D
Università di Roma II
[email protected]
The New Yearbook for Phenomenology and Phenomenological Philosophy is
currently covered by the following indexing, abstracting and full-text services: Philosophy
Research Index, International Philosophical Bibliography, The Philosopher’s Index.
The views and opinions expressed in The New Yearbook for Phenomenology and
Phenomenological Philosophy are those of the authors and do not necessarily reflect
the views of the editorial board except where otherwise stated.
The New Yearbook for Phenomenology and Phenomenological Philosophy is
published annually by Routledge.
More volumes in the series can be found at www.routledge.com/New-Yearbook-
for-Phenomenology-and-Phenomenological-Philosophy/book-series/NYPPP
The New Yearbook for
Phenomenology and
Phenomenological Philosophy
XVI

Phenomenology of Emotions, Systematical

and Historical Perspectives

Edited by
Rodney K. B. Parker
Ignacio Quepons
First published 2018
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
711 Third Avenue, New York, NY 10017
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2018 selection and editorial matter, Rodney K. B. Parker and Ignacio
Quepons; individual chapters, the contributors
The right of Rodney K. B. Parker and Ignacio Quepons to be identified as
the authors of the editorial material, and of the authors for their individual
chapters, has been asserted in accordance with sections 77 and 78 of the
Copyright, Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in
any information storage or retrieval system, without permission in writing
from the publishers.
Trademark notice: Product or corporate names may be trademarks or
registered trademarks, and are used only for identification and explanation
without intent to infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
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A catalog record for this title has been requested
ISBN: 978-1-138-60136-9 (hbk)
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Typeset in Sabon
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Contents

Notes on contributorsix
Editors’ introduction: emotions, moods, and feelings
in the phenomenological traditionxiii
RODNEY K. B. PARKER AND IGNACIO QUEPONS

PART I
Articles1

1 Emotions, value, and action 3

JOHN J. DRUMMOND

2 Erotic perception: intersubjectivity, history, and shame 26

ANTHONY J. STEINBOCK

3 Colorations and moods in Husserl’s Studien zur Struktur des

Bewusstseins (with a final hint towards the coloring of life) 41
ANTONIO ZIRIÓN QUIJANO

4 Self-conscious emotions: reflections on their bipolarity,

normativity, and perspectivity 76
THIEMO BREYER

5 Is feeling something knowing something? on the intentionality

of feelings in Husserl’s early writings (1894–1913) 87
MARIA GYEMANT

6 Feeling as the ground of striving? the contribution of

Alexander Pfänder 109
MARIANO CRESPO

7 Scheler’s phenomenology of emotive life in the context of his

ethical program: achievements and abeyances 121
PANOS THEODOROU
vi Contents

8 Phenomenological approaches to hatred: Scheler, Pfänder,

and Kolnai 158
ÍNGRID VENDRELL FERRAN

9 Stein and the “rainbow of emotions”: empathy and emotional

experience 180
ELISA MAGRÌ

10 Sensibility, values and selfhood: for a phenomenology of

the emotional life 195
ROBERTA DE MONTICELLI

11 On axiological and practical objectivity: do Husserl’s

considerations about objectivity in the axiological and
practical realms demand a phenomenological account
of dialogue? 212
ESTEBAN MARÍN ÁVILA

12 Feeling value: a systematic phenomenological account of the

original mode of presentation of value 231
SØREN ENGELSEN

13 Can emotions be directly moral? reflections on the recent book

by Anthony Steinbock 248
JAKUB ČAPEK

PART II
Documents 259

14 The knowledge of other egos 261

THEODOR LIPPS (EDITED AND WITH AN INTRODUCTION BY TIMOTHY
A. BURNS, TRANSLATION BY MARCO CAVALLARO)

15 A sketch of a short phenomenological treatise on

living and dying 283
MARC RICHIR (INTRODUCTION BY PABLO POSADA VARELA,
TRANSLATION BY NICOLÁS GARRERA-TOLBERT.)

PART III
Varia 297

16 The external world – whole and parts: A Husserlian

hermeneutics of the early ontology of Hedwig Conrad-Martius 299
RONNY MIRON
 Contents vii

17 Husserl’s scientific context, 1917–1938: A look into Husserl’s

private library 317
MIRJA HARTIMO

18 Heidegger on the absoluteness of death 338

NATE ZUCKERMAN

Index 363
Notes on contributors

Esteban Marín Ávila is a post-doctoral researcher at the Sociology Department of

Universidad Autónoma Metropolitana and Professor of Philosophy at Universi-
dad La Salle de México. He holds a Ph.D. in Philosophy from Universidad Nacio-
nal Autónoma de México (UNAM). His dissertation is an attempt to explore the
foundations of a phenomenological approach to ethics which could be capable of
addressing social and political problems. His current research focuses on ethics,
social philosophy and human rights from a phenomenological perspective.
Thiemo Breyer is Junior Professor and Director of the research lab Transformations of
Knowledge at the a.r.t.e.s. Graduate School for the Humanities at the University of
Cologne. He specializes in phenomenology, philosophical anthropology and philos-
ophy of mind. Publications include On the Topology of Cultural Memory (2007),
Attentionalität und Intentionalität (2011) and Verkörperte Intersubjektivität und
Empathie (2015).
Tim Burns is Clinical Professor of Philosophy at the Dougherty Family College, Univer-
sity of Saint Thomas, Minnesota. He completed his doctorate in 2015 at University
College Dublin. He has authored several peer reviewed articles on empathy and com-
munity in the phenomenological tradition. He is currently preparing a book on the
phenomenological works of Edith Stein.
Jakub Čapek, Ph.D., is Associate Professor of Philosophy at the Faculty of Arts,
Charles University, Prague. His areas of specialization cover twentieth-century Ger-
man and French philosophy, especially phenomenology and hermeneutics; philos-
ophy of action; philosophy of perception; and questions of personal identity. He
published a monograph on Merleau-Ponty (Maurice Merleau-Ponty: Myslet podle
vnímání [Maurice Merleau-Ponty: Thinking according to perception], Filosofia,
2012), and a book-length contribution to action theory (Action et situation: Le sens
du possible entre phénoménologie et herméneutique, Olms, 2010). He translated
into Czech, among other works, Merleau-Ponty’s Phénoménologie de la perception,
Paul Ricoeur’s Philosophie de la volonté I: Le volontaire et l’involontaire and Eugen
Fink’s work Sein, Wahrheit, Welt.
Marco Cavallaro is completing his PhD on the topic Natur und Geist in the phenom-
enology of Edmund Husserl at the University of Cologne under the supervision of
Prof. Dieter Lohmar. He is a scientific assistant at the Husserl Archive Cologne as well
as at the a.r.t.e.s. Graduate School for the Humanities Cologne. His major research
focus until now has been on Husserl’s phenomenology, philosophical ethics, and phi-
losophy of mind. He wrote an article entitled “The Phenomenon of Ego-splitting in
x Notes on contributors
Husserl’s Phenomenology of Pure Phantasy” for the Journal of the British Society for
Phenomenology, (2017).
Mariano Crespo, Ph.D. (Complutense University of Madrid), has worked as Profes-
sor at the Internationale Akademie für Philosophie at Liechtenstein. From 2005 to
2013, he was Professor at the Philosophy Department of the Pontifician Catholic
University of Chile. Since 2013, he has been a full-time researcher of the group
Emotional Culture and Identity at the Institute of Culture and Society of the Uni-
versity of Navarra. His research focuses on emotions and ethics, mostly from a
phenomenological point of view. He is author of the book On Forgiveness (German
and Spanish) and translator of works by Adolf Reinach and Edmund Husserl.
Roberta De Monticelli studied in Pisa, Munich, Zurich and Oxford, where she pre-
pared her Ph.D. thesis under the supervision of Sir Michael Dummett. She has
been Full Professor of Modern and Contemporary Philosophy at the University of
Geneva, Switzerland (1989–2004), and is currently Full Professor of Philosophy of
Personhood at San Raffaele University, Milan, Italy. She is Director of PERSONA
(Research Centre in Phenomenology and Sciences of the Person, www.unisr.it/en/
laboratory-for-research-phenomenology-and-sciences-of-the-person-persona/),
with its forum, Phenomenology Lab (www.phenomenologylab.eu), and she is chief
editor of Phenomenology and Mind (www.phenomenologyandmind.eu). Her most
recent book is This Side of Good and Evil: Prolegomena to a Phenomenological
Axiology, in Italian (Einaudi, 2015).
John J. Drummond is the Robert Southwell, S. J. Distinguished Professor in Humanities,
Professor of Philosophy and Chair of the Department of Philosophy at Fordham
University in New York. His main area of interest is contemporary phenomenology,
especially the phenomenology of Edmund Husserl, the existential and hermeneutic
traditions that arise therefrom, and how phenomenology relates to issues in the phi-
losophy of mind (intentionality, consciousness and the emotions), epistemology and
ethics (both meta-ethics and normative ethics). The aim in this research is to develop
a phenomenological, teleological and non-consequentialist account of ethics.
Søren Engelsen has a Ph.D. in philosophy and is an external lecturer at Department for
the Study of Culture, University of Southern Denmark. His main area of research
is the qualitative investigation of experience in various contexts. He applies the
method of phenomenological investigation to topics such as value theory, ethics,
welfare, education and learning.
Nicolás Garrera-Tolbert teaches Philosophy at CUNY and other academic institutions
in New York City. He has published on issues regarding phenomenological method,
the phenomenology of testimony, and the ethical views of Emmanuel Levinas and
Michel Henry. Currently he is working on the idea, methodology, and ontological
commitments of a phenomenological ethics, with a focus on the “new realisms”
(Harman, Garcia, Gabriel, Meillassoux, et al.) and the debates about realism within
and from a phenomenological perspective.
Maria Gyemant, Ph.D. (University of Paris I, La Sorbonne and University Babes Bolyai
Cuj, Rumania), was a postdoctoral researcher at Husserl Archives of Paris. She spe-
cializes in Husserl’s phenomenology on emotions and has prepared a monograph
on the genealogy of Husserl’s notion of intentionality.
 Notes on contributors xi
Mirja Hartimo received her Ph.D. from Boston University in 2005. Since then she
has published more than 30 articles such as: “Towards Completeness: Husserl on
Theories of Manifolds 1890–1901” (Synthese vol. 157, no.1, 2007), “Husserl’s Plu-
ralistic Phenomenology of Mathematics” (Philosophia Mathematica vol. 20,no.1,
2012) and more recently “Syntactic Reduction in Husserl’s Early Phenomenology
of Arithmetic” with Mitsuhiro Okada (Synthese. vol. 193, no. 3, 2016). She has
also edited various anthologies, most notably, Phenomenology and Mathematics
(Springer, 2010) and, together with Sara Heinämaa and Timo Miettinen, Phenom-
enology and the Transcendental (Routledge, 2014). From 2006 until 2015 she
worked as Lecturer or Researcher at the Universities of Helsinki, Tampere and
Jyväskylä, Finland. From 2015 she has been employed by Norwegian University of
Life Sciences, Norway.
Theodor Lipps (1851–1914) was a German philosopher and psychologist. He suc-
ceeded Carl Stumpf as the Chair of General and Experimental Psychology at
Ludwig-Maximilian-Universität München. He and his students are credited with
popularizing phenomenology in Munich in the early years of the twentieth century.
Elisa Magrì, Ph.D., is an Irish Research Council Postdoctoral Fellow based at the UCD
School of Philosophy. Previously, she held a Newman Postdoctoral Fellowship in
Philosophy at UCD. She is author of the book Hegel e la genesi del concetto [Hegel
and the Genesis of the Concept] (2017).
Ronny Miron is a Professor of Philosophy at Bar Ilan University, Israel. Her research is
focused on post-Kantian Idealism, Existentialism, Phenomenology, and Hermeneu-
tics, as well as current Jewish thought. She employs an interdisciplinary perspective
combining the aforementioned traditions. She is the author of Karl Jaspers: From
Selfhood to Being (2012), The Desire for Metaphysics: Selected Papers on Karl
Jaspers (2014) and The Angel of Jewish History: The Image of the Jewish Past in
the Twentieth Century (2014). Her latest publications deal with early phenomenol-
ogy, in particular, that of Hedwig Conrad-Martius and Edith Stein, and discuss its
relation to the phenomenology of Edmund Husserl. Her edited book, Husserl and
Other Phenomenologists, appeared in 2018, published by Routledge.
Rodney K. B. Parker is a postdoctoral researcher at the Center for the History of
Women Philosophers and Scientists, Paderborn University, Germany. He has pub-
lished numerous articles on the history of the phenomenological movement, and
since 2012, he has served as Vice President of the North American Society for Early
Phenomenology. He is currently editing a volume on the reception of Husserl’s tran-
scendental idealism.
Ignacio Quepons is Associate Researcher at the Philosophy Institute, Veracruz Uni-
versity, Mexico. He has published extensively on Husserl’s phenomenology of
emotions, affective intentionality and ethics. From 2014 to 2016, he was a post-
doctoral research scholar and instructor at the Philosophy Department, Seattle Uni-
versity. Currently, he is working on a phenomenology of vulnerability and hostile
environments.
Anthony J. Steinbock, Ph.D. (SUNY at Stony Brook), is Professor of Philosophy and
Director of the Phenomenology Research Center at Southern Illinois University. He
is the editor in chief of Continental Philosophy Review. His previous books include
xii Notes on contributors
Phenomenology and Mysticism: The Verticality of Religious Experience (2007) and
Home and Beyond: Generative Phenomenology after Husserl (1995). He is the
English translator of Husserl’s Analysis Concerning Passive and Active Synthesis.
His research is focused on the intersection of phenomenology, social ontology, crit-
ical theory and the philosophy of religion.
Panos Theodorou is Associate Professor of Philosophy at the University of Crete,
Greece. He is author of the books Perception and Theory as Practices: Phenomeno-
logical Exercises on the Constitution of Objectivities (Kritiki, 2006; in Greek), Hus-
serl and Heidegger on Reduction, Primordiality and the Categorial (Springer, 2015)
and Introduction to the Philosophy of Values (Kallipos, 2016; in Greek). He has
translated in Greek and commented on the corpus of texts written by Husserl and
Heidegger for the Britannica Artikel project (Kritiki, 2005) and Husserl’s Crisis of
the European Sciences (Parts I and II; Nissos, 2012). Articles of his on phenome-
nology, philosophy of science, and philosophy of emotions and values appear in
international journals and volumes.
Íngrid Vendrell Ferran, Ph.D. (Free University of Berlin), has Habilitation at Friedrich-
Schiller University of Jena. She is author of the book Die Emotionen: Gefühle in
der realistischen Phänomenologie (Akademie, 2008). Her work focuses on the his-
torical and systematic account of philosophy of emotions in dialogue between the
phenomenological and the analytic traditions. She has edited and translated into
Spanish some important works of Max Scheler and Aurel Kolnai. Since 2015, she
has been co-editor of the series Scheleriana: Scheler Studien (Bautz).
Antonio Zirión Quijano, Ph.D. (National Autonomous University of Mexico, UNAM),
is Associate Professor at UNAM’s Institute for Philosophical Research. His research
focuses on the description of affective experience and ineffability. Among other
academic activities, he is in charge of the website of the Latino-American Circle
of Phenomenology, the online project “Diccionario Husserl/Husserls Wörterbuch”
and the multilingual “Guide and Glossary for Translation of Husserl Terminology.”
He is author of the book History of Phenomenology in Mexico (Spanish) and The
Death in Albert Camus’ Thought (Spanish). He has edited and translated three
volumes of Edmund Husserl’s Ideen, the Encyclopaedia Britannica article and Paris
Lectures, among other shorter works.
March Richir (1943–2015) was a Belgian philosopher and one of the most original
phenomenologists of the last generation. His work is an attempt at refundation of
genetic phenomenology. He was professor at Univerisity of Paris VII, and at Free
University of Brussels.
Pablo Posada Varela teaches Philosophy at University of Paris I, Panthéon Sorbonne.
He has published extensively on contemporary phenomenology. He is one of the
main translators of the work of March Richir into Spanish, and the work of José
Ortega y Gasset into french.
Nate Zuckerman received his Ph.D. from the University of Chicago in 2012. He has
taught at the University of Puget Sound and Spring Hill College and has published
articles on Heidegger in the Southern Journal of Philosophy and the European Jour-
nal of Philosophy.
Editors’ introduction
Emotions, moods, and feelings in
the phenomenological tradition
Rodney K. B. Parker and Ignacio Quepons

Man is an emotional animal

Aristotle is often (mis)quoted as claiming that man is a rational animal.1 What sepa-
rates us from the other animals is reason, understood as the capacity for deliberation.
We have the ability to take up and execute rationally formulated projects by choice.
Of course, this is only part of the life of the mind, as Aristotle was certainly well
aware. Human beings have the capacity for reason, and reason can act as the master
of volition. But so too can the emotions. We are emotional animals, and our emotions
color how we see the world and often determine the choices we make. Philosophers
have long been concerned with the non-rational and irrational aspects of human psy-
chology. These mental states and processes go by many names: emotions (Gemuten),
moods (Stimmungen), passions (Leidenschaften), desires (Begehren) and drives (Trie-
ben). In their attempt to separate reasoned accounts from mere opinions, the ancients
cast a negative light on these aspects of the life of the mind, mere opinions – the bane
of wisdom – are often formed and held based on emotionally charged or illogical
thinking. The emotions were, as Aristotle writes, that other part of the soul besides
reason, “resisting and opposing it.”2
So, while philosophers since the early Greeks have provided theories of emotions,
they have often been seen as something that a person ought to strive to overcome.

1 Aristotle never made this claim outright in his writings, though he did contrast human beings with irratio-
nal animals and speak of our capacity for reason, imaginative deliberation, calculation and choice (versus
merely acting) in numerous places (see, for example, Metaphysics A.1, 980b25–28, Physics 2.8 199a20;
De Anima 3.10 433a12; Nicomachean Ethics 3.2 1111b7–17). The common phrasing, that “man is a
rational animal [homo est animal rationale],” comes from Aquinas’ On Being and Essence, Ch. II, and
is attributed to Aristotle throughout the history of philosophy. Heidegger wrote that the primordial
determination of the essence of the human being as the perceiver of beings was transformed over time to
the rational animal: “Homo est animal rationale. We have been accustomed for a long time now to the
translation, ‘Man is the rational animal.’ This is the conception of man which is still valid today; we still
envision a doubling with regard to man. On the one hand, we conceive of man ‘biologically’ as an animal,
and on the other hand we appeal to his reason and rationality and make reason, ‘logic,’ the norm of his
action. We consider man simply as a member of the human race, yet we require his politics to be ‘rational
and logical.’ Man is the rational animal.” (Heidegger, The Basic Questions of Philosophy, p. 121).
2 Aristotle, Nicomachean Ethics 1.13 1102b13–1102b28. In light of this, it is somewhat odd that “com-
mon sense” tells us that people always act for reasons, where what we expect is that there must be some
rational deliberation or series of events that led a person to do or believe this thing or that. The ancients
knew quite well that our beliefs and actions are often entirely spontaneous and irrational or arational.
xiv Rodney K. B. Parker and Ignacio Quepons
The Stoics, for instance, maintained that the ideal agent ought to have no emotions
(pathē). In On Anger, Seneca argues:

reason itself, which is entrusted with the reins, is in control only so long as it’s kept
separate from the passions; once it has mingled with them and become polluted,
it cannot keep them in check, though it could have kept them out. Thought, once
it has been shaken and dislodged from its proper footing, becomes a slave of the
thing that shoves it along. Certain things are within our control at first, whereas
the subsequent stages carry us along with a force all their own and leave us no way
back. People who have jumped off a cliff retain no independent judgment and can-
not offer resistance or slow the descent of their bodies in freefall: that irrevocable
leap strips away all deliberation and regret, and they cannot help but arrive at an
outcome they would have been free to reject at the outset. Just so, once the mind
has submitted to anger, love, and the other passions, it’s not allowed to check its
onrush: its own weight and the downward-tending nature of vices must – must –
carry it along and drive it down to the depths.3

For Seneca, one cannot be ruled in thought and action by reason if the passions are
present. The emotions corrupt deliberation and usurp the will. Kant held a similar
view, arguing that the passions (Leidenschaften) interfere with our ability to make
correct moral judgments when the mind forms principles upon them.4 Hume, on the
other hand, took the emotions to have a crucial executive role in consciousness and
therefore sought to correct the philosophical bias in favor of reason. For Hume, our
emotions serve as the driving force and impulse behind all our achievements. Without
the passions, we would lack the motivation to act or to deliberate. This is at least part
of the reason why Hume claims, in Book II of the Treatise, that, “reason is, and ought
only to be the slave of the passions.”5 He also held the view that emotions cannot be
properly described as rational or irrational. Emotions, feelings and desires (such as
love and hate, pride and sorrow, lust and disgust) are non-rational impressions with a
certain affective “feel.” It is against this backdrop that we should view the debate on
the nature of feelings that took place at the turn of the twentieth century, particularly
among the proto- and early phenomenologists.

Phenomenology of emotions
In his 1966 essay “A Task for Philosophers,” Carl Stumpf’s student Wolfgang Köhler
writes that,

when considering our own planning, thinking, deciding, and making efforts, or
our moods and our emotions, we often have every reason for calling such states
and activities (or parts of them) directly accessible; but this does not mean that
such experiences are always as clear as, say, a simple house perceived on a clear
day. Even when extraordinarily intense (as emotions, of course, sometimes are),

3 Seneca, Anger, Mercy, Revenge, p. 20.

4 Kant, The Metaphysics of Morals, p. 166 [6:408].
5 Hume, A Treatise of Human Nature, Bk. II, Part 3.3, 415.
Discovering Diverse Content Through
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while during the week, she schooled me in almost every possible
form of ingenuity to violate all its precepts.

'"She bribed me to do my duty, and hence my duty could only be

done under the stimulating promise of a reward. She taught me that
God was superior to all, and that he required obedience to certain
laws, yet as she hourly violated those laws herself in my behalf, I
was taught to regard myself as far superior to him. Had she not
done all this, I had not been here and thus: I had been what I now
dare not think on. It is all her work. The greatest enemy my life has
ever known has been my own mother."

'"This is a horrible thought, captain, yet I cannot but think it true."

'"It is true. I have analyzed my own history, and the causes of my

character and fortunes now, and I charge it all upon her. From one
influence I have traced another, until I have the sweeping amount of
twenty years of crime and sorrow and a life of hate, and probably a
death of ignominy, all owing to the first ten years of my infant
education, when the only teacher that I knew was the woman that
gave me birth."'

This is a fictitious tale indeed, but it is sadly true to nature. We have

seen the victim of indulgence trained by the mere neglect of
restraint to a violence of passion which reviled and abused the
mother that bore him. We have known the abandoned son turn with
doubled fist and furious gestures to his mother, and tell her,—"You
have trained me to all this." We have known those who escaped this
dreadful fate, mourn through life, the mental suffering, or the bodily
debility, which the mistaken indulgence of a mother's love had
entailed upon them. And if the man could always look back with the
skill of Heinroth to his early childhood, even when no gross neglect
of discipline was to be discovered, would he not accuse her early
and excessive indulgence of his dawning appetites and craving
desires as the source of that violence of passion—that obstinacy,
which cost him so much painful discipline in youth, and perhaps still
poison the peace of his manhood? Is there no argument, no appeal
which can reach the heart of those mothers, who are sacrificing the
future peace and character and hopes of their children, to the mere
pleasure of gratifying them for the moment?

For the Southern Literary Messenger.

AN ADDRESS ON THE SUBJECT OF LITERARY

ASSOCIATIONS TO PROMOTE EDUCATION.

Delivered before the Institute of Education of Hampden Sidney College, at their last
commencement, by JAMES M. GARNETT.

Gentlemen Members
of the Institute of Education:

In compliance with the invitation with which your committee

honored me some months ago, and for which I desire here publicly
to make my acknowledgments; I now present myself to address you
on the subject of "literary associations for the promotion of
education."

Thus called upon for a purpose so philanthropic, a cause so truly

glorious, and one moreover of such vital importance to our whole
community, I could not hesitate to comply, however apprehensive I
might feel of not being able to do full justice to the subject. I came
to this determination the more readily, from the confident belief that
the invitation would never have been given, had not the gentlemen
members of your committee as well as those for whom they acted,
been prepared to extend towards my deficiencies every indulgence
which they might require. This brief explanation of the
circumstances which brought me here, and of my own feelings on
this highly interesting occasion, seems due not only to myself, but to
the very respectable assembly in whose presence I now appear. Let
me endeavor now to fulfil the duty, which I have undertaken to
perform.

Literary associations for the promotion of education, unquestionably

transcend in importance all other voluntary combinations of human
beings that either do or can be imagined to exist for other purposes
than mental culture, as far as the intellectual and moral powers of
man surpass his mere animal appetites and passions: for it is by
education alone—education I mean as it should be, that the former
can be fully developed and perfected;—by education alone as it
should be, that the latter can be so restrained and regulated as to
minister to our comfort and happiness, instead of overwhelming us
with irreparable misery and ruin. Obvious as this most momentous
truth surely is, and deeply as we should imagine it would be felt by
every rational being, it is but too certain that the number of those
who do feel it in any such way, is most lamentably small in
proportion to our whole population. This would be altogether
incredible, were we to judge only from listening to our constant
vauntings of the rapid progress of society in all the arts and
sciences; of the multiplication and vast extent of modern
discoveries; and the actual improvements in every branch of worldly
knowledge. But when we use our eyes, as well as our ears; when we
look immediately around us and view attentively our condition in
Virginia, the striking want of public spirit in regard to the general
instruction of the people, and the melancholy scarcity of "literary
associations for the promotion of education;" it inflicts a pang of
deep disappointment—of bitter mortification on the heart of every
true, intelligent lover of his country. Travel through our sister states
to the north and east, (as many of us would be much the better for
doing,—to remove our senseless prejudices,) and we behold such
associations, almost every where. No large city is without many of
them; while they are found diffusing their incalculable blessings
through nearly every little town and village, under some one or
other of the various forms and titles which they there assume: such
for example, as lyceums, conventions of teachers and other friends
of the cause, institutes of instruction, and education societies. Their
precious fruits manifest themselves in their numerous schools;—in
their neighborhood libraries; in their public book stores; but above
all in their multiplied places of public worship. These all combined in
one view, present to the mind's eye of the contemplative patriot and
philanthropist, a picture of social improvement and happiness, which
it is impossible to mistake, or to consider without the most heartfelt
emotions. The plain simple realities which we may there see,
unaided by any of the fashionable magniloquence about "the march
of intellect;" unvarnished by any false coloring or exaggeration
whatever; force upon our minds a most thorough conviction, that
the people of these happy states, owe the whole, either directly or
indirectly, to their constant and zealous encouragement of
associations for the promotion of education. These have been so
ramified and extended among them, as now to embrace nearly
every member of their several communities. Why, my friends, why
let me most earnestly demand of you, should not we Virginians, "go
and do likewise?" Why should not we profit by their meritorious
example; and love them for it as we ought to do with a truly
fraternal regard, instead of entertaining against them (as far too
many of us do,) dislikes and animosities which are much more
disgraceful to ourselves than injurious to them? And here permit me
to remark, en passant, that were such regard cultivated and
cherished, as it should be among all the states of this great
confederacy, we should not only improve each other rapidly in every
useful art and science; but the bonds of our fraternity, would be so
increased and strengthened, that the whole world could not exhibit a
government wherein all the numerous blessings of civilized life
would be so widely diffused, so highly valued, so richly enjoyed.

But to return to our neglect of associations for the improvement of

education. Shall we plead utter ignorance of their numerous
advantages, their extensively beneficial effects, or shall we
acknowledge what I fear is the shameful truth, and what a very
large majority of us may utter—each man for himself—the Heathen's
confession: "Video meliora proboque, deteriora sequor?" Shall we
not hope however, that the glorious period of moral reform is not far
distant; that the time is fast approaching when this wretched,
debasing—nay, wicked habit of following the worse, where we both
see and approve the better course,—is about to be eradicated in a
great measure; by a vigorous enlightened prosecution of all the
means necessary to effect a thorough change among us? To you,
gentlemen members of the Hampden Sidney Institute, I believe
Virginia is indebted for the first example of a voluntary association
on a large scale, to promote education—an example which I most
earnestly hope will be zealously followed in every part of our widely
extended territory,—until the great, the vital object, which you so
laudably aim to accomplish, shall be fully realized to the utmost
extent of your wishes. It will be a time of heartfelt rejoicing, a day of
glorious jubilee, to all who may live to see it—a day which even we
of the present generation may highly enjoy by anticipation, although
we have little prospect of living to participate in all its precious
blessings. By the way, how do we obtain this power of anticipation,
this faculty of feeling inexpressible delight in all the advantages,
gratifications and enjoyments of those who are to live after we are
dead and gone? Are we not indebted for it to education—to that
moral and religious part of it which teaches us that we have
immortal souls which connect us inseparably with future generations
—which command us to provide as far as we can for their happiness
—which convince us that this very occupation, more than any other,
will minister to our own felicity; and which in fact constitutes one of
our most sacred duties upon earth? Oh! that we could all feel this
momentous truth in the inmost recesses of our hearts! Utterly
superfluous then would be not only the effort of the humble
individual who now addresses you, but every other of a similar
nature; for there would not then be a single member of society,
possessed of the common capacities and feelings of humanity, who
would not anxiously unite with heart, hand, and all available means,
in promoting universal education, as the only practicable mode of
insuring universal happiness. This, so far as it is attainable in our
present state of existence, necessarily depends upon every human
Being, of sound mind, understanding thoroughly all the various
duties which he has to fulfil, as well as comprehending and feeling
the utmost extent of his obligations to fulfil them—and this again
depends both upon what and how he has been taught; in other
words, upon education as it should be.

To do justice as far as I possibly can to the cause which I am now

pledged to support, I feel myself here bound to assert that in almost
all our attempts to educate the youth of our country a most
pernicious error is committed, either in regard to the meaning of the
term education itself, or else in the methods pursued to accomplish
our object. Should I succeed in establishing this charge, it will
certainly result in the irresistible demonstration of that which I have
been invited to illustrate—the great utility of voluntary associations,
in some form or other, for the promotion of education. Admit the
purpose to be essentially desirable, the obstacles to its attainment
such as I believe they can be proved to be, and the necessity for
such associations in the absence of all effective legislation, follows as
an undeniable consequence. They naturally possess, in common with
all other combinations of human effort to attain a particular end, far
greater power of accomplishing that end, than the insulated and
separate exertions of all the individuals concerned,—even supposing
that every one would exert himself to the utmost, in his own
particular way. This truth has resolved itself into the well known
adage—"united we stand, divided we fall;" and I know of no more
forcible exemplification of it, than in the present state of education
among us Virginians. Individually consulted, we cry out nearly to a
man, "let us educate our people!" but if called on for combined
action, very few or none respond to the invitation. We have no
common system—the result of general concert; no uniform plan,
either as to the objects, or modes, or courses of instruction; no
generally established class-books in the various studies pursued in
our schools and colleges; no particular qualifications made
indispensable for teachers; but each is left to the vain imaginings
and devices of his own heart, or to be governed by the chance-
medley, hap-hazard contrivances of individuals, very many of whom
have neither the capacity, knowledge, experience, nor inclination to
devise the best practicable methods for accomplishing the grand
purpose of education. Politics, law, physic, absorb nearly all the
talents of the State; while the vital business of instructing the rising
generation; a business which requires minds of the very highest
order and moral excellence to execute it properly, is generally left to
be pursued by any who list—pursued far too often most reluctantly,
as a mere stepping-stone to some other profession, and to be
abandoned as soon as possible for almost any thing else that may
turn up. The inevitable consequence is "confusion worse
confounded;" driving parents and guardians to frequent changes
both of schools and teachers for their children, where changes of
books and modes of instruction follow, almost as matters of course;
for those who are to handle the new brooms rarely believe they will
be thought cleaner sweepers than their predecessors, unless they
display their superiority by pursuing some entirely different method.
This petty ambition would be too ridiculous to deserve serious
notice, were it not for the vast amount of evil which it produces, by
not only retarding the progress of all youths under a course of
instruction, but by constantly and powerfully tending to bring the
whole class of teachers into general contempt. Under these
circumstances, the existence of which none can deny, where shall
we seek an adequate remedy for evils of such magnitude; where
turn our eyes but to well organized voluntary associations for the
promotion of education? These would collect and combine the
powers, the talents, the knowledge of a very large portion of all the
individuals in our society best qualified to accomplish the object.
They would create a general taste, an anxious desire for intellectual
pursuits; they would elevate the profession of the teacher to that
rank which its vast importance to human happiness renders essential
to its success; and would assuredly extend their influence to the
remotest limits of our community, far more rapidly than could any
scheme of legislative creation. It has been so in every other State,
so far as the experiment has been tried. Why then should we doubt
their success among ourselves? We who believe ourselves possessed
of the wisest, the freest, the happiest government on earth, are
incalculably more interested than any other nation (if our belief is
true), in the cause of universal education; for on its success, the
very existence of free government itself, nay of individual and
national happiness so far as government can affect either, must
ultimately depend.

To this conclusion my own mind has been irresistibly brought by the

whole course of my observations and experience for the last forty
years of my life. But as some of my auditors may possibly differ from
me, I will respectfully ask leave now to state more particularly my
views of the great objects of education and the errors into which we
have fallen in pursuit of them—errors which I verily believe will
never be corrected but by voluntary and numerous associations,
similar at least in design, to the one here established.

These objects are, the perfecting of all our faculties, both of mind
and body; but chiefly, the full developement of man's moral nature,
as the means of leading him thoroughly to understand, as well as
voluntarily, constantly, and anxiously to aim at accomplishing all the
glorious ends of his creation. Nothing deserves the name of
education which does not tend directly and intelligibly to these great
objects. Judge then, I pray you my friends, how little what is usually
called education is entitled to be so styled! But first hear that you
may judge. Is it not the sole aim in all our schools of the lower kinds
to enable pupils to enter those of a higher grade, not by the
evidences they can produce of advancement in the knowledge and
practice of moral and religious principles, but by their proficiency in
the elements of certain languages and abstract sciences? And what
are the great, the ultimate purposes to be achieved after reaching
these higher schools—the colleges and universities of the land? Are
there any other, generally speaking, than merely to obtain a college
degree—a diploma for a more extended proficiency in the same or
other languages and abstract sciences? Is moral and religious
acquirement ever made a pre-requisite? Is moral and religious
conduct always rendered indispensable? Yet man without these is
either a drone or a nuisance in society. Surely then, I may assert
without fear of contradiction, that education conducted on any of the
plans most prevalent among us, is really not what it should be,—for
it continually places objects of scholastic pursuit in the highest rank,
which have no just claim to any such elevation; but should ever be
held subordinate to the far more exalted and all essential acquisition
of sound, moral and religious principles. No more of these however,
than will superinduce general conformity to college rules, and
decency of general conduct, are ever required of candidates for
collegiate honors; and all these may be and frequently are obtained
without other proof either of moral or religious attainment, than
what has just been stated.

This cannot be right. Man, in fact, must be considered and treated

from infancy to the last moment of his life as a being formed by his
Maker for a state of existence far, very far different from the present
—a state for which his sole business on earth is,—constantly to be
preparing, by a diligent culture of all his powers—by the beneficent
use of all his means; and by the faithful performance of all his duties
to himself, to his fellow creatures, and to his God. This and this only
is education. The learning of languages, arts, and sciences, which
too often comprise the whole of education, furnishes him only with
the stepping-stones, the scaffolding, and the tools to aid him in the
erection of the grand edifice, which although based on earth, should
rear its Dome to the highest Heaven, and be built for eternity as well
as for time. But alas! these sciences, arts and languages, are almost
always mistaken for the edifice itself—an edifice whose external
decorations are much more valued and regarded than the great
purposes for which it should be constructed: in other words, it is
prepared more for show than use—more to attract the admiration of
others, than really to benefit for all time the vain possessor who is to
live in it, and to derive lasting security, comfort and true enjoyment
from the skilful adaptation of all its various parts to the complete
attainment of these inestimable blessings. To the mistake here
figuratively expressed, more than to any other cause, we owe the
countless failures, the innumerable, unsuccessful, heart-sickening
efforts to educate the rising generation: for scholarship, by which I
mean a thorough acquaintance with all that is usually taught in our
schools of the highest grade, is really and truly not thorough
education, but a very inconsiderable and quite inferior part of the
grand total. That which crowns the whole—that to which all else
should be merely subsidiary—that which alone can elevate man from
earth to Heaven,—is moral and christian education, producing
constantly, by divine grace, moral and christian practice. It is this
and this only, which can enable us to meet as we should, all the
changes and chances of this mortal life—to carry along with us into
whatever calling or profession we may choose, all the requisite
knowledge, ability and will, to render it most conducive not only to
our own subsistence, comfort and happiness, so far as these are
dependant thereon, but to the general good of the whole community
in which we live. In other words, it is moral and christian education
alone, that will give us both the power and effectual desire to fulfil
every duty of the present life in such a manner as will best promote
our own interests, temporal and eternal, as well as the great
interests of society at large, in every way towards which we can
possibly contribute. This efficient devotion of our powers and our
means to the good of others, proceeding from a union of moral and
religious principle, should ever constitute man's highest honor here
below, since it is certainly the most important of all his earthly
duties.

Literary institutions may bring to the utmost possible degree of

perfection the methods of acquiring all languages, arts and sciences
—they may invent matchless ways of making accomplished scholars,
in the ordinary acceptation of the term—they may indoctrinate the
youth of our country in every thing usually called scholastic learning
—all this they may do with a rapidity and certainty heretofore
inconceivable, yet they will fall immeasurably short of attaining the
grand, the paramount objects of all which deserves to be called
education, unless the fixing indelibly of moral and religious principles
in the minds of all who are to be educated, be made the basis, the
essence, and vital end of all instruction whatever. The idea is utterly
preposterous that human beings ever can be taught to form
adequate conceptions of the great purposes for which they were
created—of the indispensable necessity of fulfilling most faithfully all
their duties, in order to accomplish these purposes; and of the
ineffable happiness both here and hereafter, that will be secured to
all who do thus fulfil them, merely by teaching them all the
languages, arts and sciences in the world,—if that be omitted,
without which all else is but mere dust in the balance,—I mean self-
knowledge, self-control, self-devotion to duty as the supreme objects
of our temporal existence. Do not, I beseech you, my friends, here
misunderstand me. Far indeed, very far am I from underrating the
real advantages, the true value of what is generally understood by
the term scholastic attainments. No one can estimate more highly
than I do, their power of extending our views, liberalizing our
sentiments, enlightening our minds, strengthening our intellectual
faculties, and exciting an ardent desire to increase our knowledge.
Considered as the means and not the ends of education, I would
always award to them the highest rank. But when we have said this,
nothing more can justly be affirmed in their favor—if disconnected,
as they too often are, from the ultimate and vital purposes of all
perfect education. These undeniably are, (and it cannot be too
frequently repeated,) to expand, to warm, to christianize the heart—
to call into vigorous, untiring action, all our best affections, our
noblest attributes, and to fit us thoroughly both for our present and
future state of existence. Unless that which is called education will
do this, we may safely assert that it is grossly miscalled, and that if
it is never made to comprehend any thing more than what is
generally understood by the term scholastic attainments, a mistake
more fatal to the happiness of our species can scarcely be
committed. Of this I would ask no better proof than would be
afforded by an impartial examination of the actual acquirements, the
conduct and the characters of those who are honored with the high
sounding title of accomplished scholars. If they are really better
educated, ought they not certainly to be not only wiser but better
men, that is if education actually was what it most assuredly should
be? But what is the fact? Do we find them better men, better
citizens, better neighbors, friends and heads of families or states,
than those who, with less scholarship, have had much more
attention paid to their moral and religious education, than to those
scholastic acquirements of which nothing but the most thorough,
moral and religious instruction can teach us either the true value or
the proper use? Gladly, most gladly do I admit that very many
amiable men will be found among the former; for I am happy to say
that I know many such—but it is equally true, that those
praiseworthy traits of character and conduct which we frequently see
apart from religious belief in christianity, form exceptions to the
general rule that unbelief in christianity tends certainly to produce
both vice and depravity. Whereas immoral character and practice
among professors of religion, form exceptions to the general rule
that christian faith tends surely to produce christian conduct. The
first class of persons are good in spite of their worldly creed—the
latter are bad in direct opposition to what they believe to be right.

We shall never arrive at a clear, satisfactory conclusion in regard to

this all important subject, education, but by first solving the
questions, what are the paramount duties of the present life—what
the only means of securing their fulfilment? Are these duties solely
or even chiefly, to speak, or to understand a great variety of tongues
—to measure the earth, the waters of the mighty ocean, nay the
heavens themselves, with instruments and means of human
invention—to wear away life itself in the vain attempt to discover the
elementary principles of all visible things—to scan thoroughly the
vast powers and possible expanse of human intellect—and to
astonish the world by the perfection to which all human science, arts
and accomplishments may be brought? Or, are they that we should
think wisely, act justly, and practice truth, industry, self-denial, and
universal benevolence,—from the sincere, heartfelt, ever active love
of our fellow creatures,—and willing obedience to all the commands
of our God? Are the means to secure the fulfilment of all these most
momentous duties, such as are usually adopted in our schools?—or,
shall we not find them in very numerous instances nearly destitute
of any but means rather of counteraction than promotion? By what
other term can we characterize the usual school appliances, to the
chief of which I beg leave to invite your special attention? These are,
the fear of human punishments and disgrace, instead of the fear of
offending our Maker—the stimuli of emulation and ambition: the
first, to surpass supposed rivals and competitors for fame and
fortune; the latter, to attain the worldly distinctions of high rank and
emolument in what are called the "learned professions," or the
celebrity of political power, and elevation above our fellow men. But
will any sober, reflecting person say, that such appliances do not
tend constantly, nay almost certainly, to make us fear man more
than God—to inspire more dread of public sentiment than love of
public and private duty—to poison our hearts with jealousy and envy,
and to intoxicate us with pride, vanity and ambition, rather than to
fix indelibly in our souls all those truly christian virtues, which man
must not only possess but exercise—not only acquire but ardently
cherish, to attain the great end of his being?

The answers to the foregoing questions involve matters of the

deepest possible interest not only to the present, but to all future
generations; for it depends entirely upon them, and the effects they
may have on those who regulate and direct our schools of all kinds,
whether the whole business of scholastic education shall be
conducted in reference merely to the things of time, or to the
immeasurably higher concerns of eternity. In judging of this matter,
let us not trust entirely to the customary forms of expression, in
which all our schools, from the highest to the lowest, publicly invite
patronage. These are rarely deficient in promises that the moral and
religious principles and conduct of the pupils shall be strictly
attended to; which proves at least the general belief in the class of
instructers, that the parents and friends of children attach great
importance to these matters. But no one who has the least
knowledge of the manner in which our schools are usually
conducted, can be ignorant that such promises are much more a
matter of form than substance, however sincere the individuals may
have been in making them. "Profession," we all know "is not
principle;" neither is it very generally followed by conformable
practice. In nothing is this melancholy fact more conspicuous, than
in the neglect, throughout our schools of every kind, of all such
moral and religious instruction as would thoroughly convince the
pupils that this is deemed of infinitely higher value than every thing
else which either is or can be taught at such places. But instead of
such instruction, if we examine with a view solely to ascertain the
truth, we shall find almost every where that the real, the constant,
the supreme object, is to make what are called good scholars and
learned men—men to make a figure in the world, and to be
celebrated in the various walks of well disguised pride, vanity and
ambition. To accomplish this object all efforts are strenuously
directed, all appliances industriously used; while moral and religious
principles, if inculcated at all, will be found to occupy rather a
nominal than a real and efficient rank. If any doubt it, let them
inquire as impartially as they can, what manner of men those are in
general who constitute the educated class? Are they in most
instances moral and religious persons, or are they not? Do they
seem better qualified or more disposed to fulfil the various duties of
life, than those who have not been blessed with equal opportunities
for intellectual improvement? If they do not, we may be absolutely
certain that some radical errors have been committed in their
education,—since the great object of all that deserves the name,
assuredly is to make men, not merely more learned, but wiser and
better—more intelligent and more virtuous, than they could possibly
be without it. That they would be so under a proper system of
instruction—a system wherein mere scholastic learning, in the
common acceptation of the term, should never be considered
synonymous with education, none can possibly doubt who have ever
paid the least serious attention to the subject, or who have any faith
in the scripture declaration that, if we train up a child in the way he
should go, he will never depart from it when he is old. Whenever,
therefore, we witness any departure among such of our young
people as are said to be well educated, it amounts to a
demonstration that they have not been thus trained. If they had
been, such departures would be very rare, instead of being most
fatally common; nor should we find, even after making all due
allowances for the frailty and depravity of our nature, these
educated youths, in so many deplorable instances, despisers of
religion, loose in their morals, voluptuaries in practice as well as
principle, ignorant or regardless both of their public and private
duties, and devoted entirely to their own selfish, depraved
gratifications. But the lamentable truth is, that in a vast majority of
our schools, whatever promises may have been honestly
promulgated to the contrary, the moral and religious principles of the
pupils are not made paramount objects of attention. On the contrary,
it seems to be almost always presumed, that the great work of
forming these principles has been accomplished under the parental
roof, where alas! (to our shame be it spoken,) it is in thousands of
instances utterly neglected! Each pupil is consequently left to form
them for himself, after his last course of collegiate instruction, during
which these all essential guides to present and future happiness are
rarely put into requisition, farther than may be deemed necessary to
the peace and good order of the establishment, or as a part of the
mere compendious formulary of instruction. The fatal and almost
certain consequence is, that multitudes of college graduates, after
being emancipated from scholastic restraints, either plunge at once
into the destructive vortex of folly and vice, or devote themselves so
entirely to the pursuits of wealth, pride, vanity and ambition, as
effectually to exclude from their minds all thoughts of another life.
These minds, thus pre-occupied, have actually no place left for such
ideas and reflections as tend to produce a thorough conviction of the
necessity for making some preparation to quit our present state of
existence, with a reasonable hope of infinitely greater happiness in
the next we are destined to enter. That the one we are now in
cannot possibly last beyond a period most fearfully brief, infidels as
well as christians are compelled to observe; for none live to be
capable of observation whose experience has not perfectly assured
them, that all are doomed to die; none live to years of reflection,
who can well avoid sometimes looking forward, however sceptically,
to that awful doom, without many terrors and alarms as to what
may follow so fearful a change. For this change, so absolutely sure,
so truly appalling to man, christian education alone can effectually
prepare us—and ought therefore most assuredly to be made the
basis, the substantial part, the great end of all education whatever.

That we can never hope to see so desirable and highly important a

reform accomplished without some other means, some other
agencies than such as we have heretofore had, seems to me
demonstrably true. It appears equally clear that they must be
voluntary associations, in some form or other, for the promotion and
improvement of education, consisting of true, sincere, persevering,
efficient friends to the cause—no "sleeping partners," (as mercantile
men say,) but all, both active and zealous to the utmost of their
power. To expect such reform from legislation is a vain hope, unless
we already had such law-makers in sufficient numbers for the
purpose, as that reform in our parental instruction, schools and
colleges alone could produce. When such consummation can take
place, all essential as it seems to our national welfare, and devoutly
as every one may wish it, none but he who knoweth all things can
possibly tell. But each of us may venture so far as to predict, that
voluntary institutions and societies, similar, gentlemen, to that which
you have established, hold out far more cheering promises of
success than can be hoped for from any other source. They will
serve as appropriate nuclei, (if I may thus apply the term) for
attracting around them the scattered talent, the learning and active
benevolence of society. When thus concentrated, they will perform
for our intellectual world what the sun does for that magnificent
world of effulgent stars and constellations with which he is
surrounded—by diffusing in every direction that genial light and
heat, so essential to adorn, to sustain, and to invigorate both. What
a glorious prospect! what a delightful anticipation! Shall we not then
cherish it, my friends, as a possible event—nay, as one which
nothing is wanting to accomplish, but a general combination of the
intelligence, the zeal, and active perseverance of the numerous and
sincere, but too desponding, too supine friends to the cause of
universal education?
You, gentlemen members of this institution, have commenced the
noble work. Let your exertions then to sustain and carry it on never
know a moment's intermission, and my life on the issue, but a few
years will elapse before the happy effects of such efforts will be felt
and seen to the remotest limits of our community. Your patriotic
example will soon be followed in other parts of our beloved state;
similar associations will be formed elsewhere; a similar spirit of
benevolence will be awakened and exerted, until poor old Virginia
will once more hold up her long drooping head among such of her
sister states as have most advanced in all those useful arts and
sciences, best calculated not only to adorn and embellish private life,
but to secure both individual and national happiness.

Before I conclude, permit me to address a few remarks to you,

young gentlemen, the cherished alumni of this college. Although not
directly applicable to our main purpose, I hope they may be found to
have an important bearing on it,—since I shall adduce a few
practical illustrations of the fatal errors you may commit in regard
both to professional and domestic duties, unless you adopt forthwith
and forever, as constant guides, those good principles of education
which voluntary and numerous associations for its improvement,
seem alone capable of introducing into all our schools. You will be
the first to enjoy the precious fruits of all such as the members of
this institute will probably recommend. Suffer me then to add my
humble efforts to theirs for your benefit; and deem me not
obtrusive, if they should partake somewhat of the admonitory
character: for, be assured that my remarks shall all be such as a
friend and father would make to those in whose happiness he felt
the deepest solicitude.

If I have succeeded in my most anxious desire to impress upon your

minds the thorough conviction that the principles of morality and
religion, indissolubly united, must form the beginning, the middle
and the end of all that deserves the name of education, your first,
your constant and supreme effort will be to acquire them. Then
indeed, you may pursue the usual course of your scholastic studies,
not only without danger of mistaking the means for the end, but
with incalculable advantages both present and prospective; for all
will be made conducive to the great, the eternal purposes for which
you were created. Your knowledge of foreign languages and
histories will contribute to convince you that there have been and
still are nations, kindred and people like yourselves,—with similar
wants, passions and capabilities, deserving your sympathy, your
regard, your brotherly love,—that national antipathies should have
no place in a human bosom—that national wars, except for defence,
are national crimes; and that man should consider man his brother,
in whatever condition or on whatever spot of the habitable globe he
may be found.

Your mathematics will lead you to the conviction, strong and

irresistible as the demonstrative principles and reasonings upon
which the whole of this noble science depends, that nothing but a
God of all perfect wisdom and love could have endowed you with
faculties and powers capable of deriving not only the highest mental
gratifications from such a source, but of applying the discoveries
which produce these gratifications to an infinite series of the most
beneficial purposes.

Your chemistry will aid in teaching you that none but a Being
infinitely wise and of boundless power and goodness, could possibly
have contrived and arranged such a vast multitude of substances, in
all their endless variety of combinations and affinities, such an
immense world of multiform matter—all as it would seem conducive
in some way or other to human comfort, gratification, or high
enjoyment.

Your philosophy and metaphysics, will draw you irresistibly to a great

first cause—the supreme, beneficent, ever bounteous Author of all
the objects of our senses, of all the powers and conceptions of our
understandings; and will indelibly stamp upon your hearts the
sentiments of adoration, love and obedience, as the only proper
tribute you could pay to a Being, who, so far as we can comprehend
his works, hath made them all subservient, either directly or
indirectly, to our own happiness, both in time and eternity. These
sciences will bring home to your bosoms and business the vital truth
that you have minds of vast powers of comprehension—faculties
capable of undefinable expansion; and souls of such godlike
energies, aspirations and capacities of enjoyment, as nothing less
than a God of all power, wisdom and love, could either have created
or bestowed. In a word, whatever path you may pursue within the
whole circle of scientific and literary research, it will lead you, if
under the constant guidance of moral and religious principles, to the
possession of the chief good here on earth, and to "that house
above, not made with hands, eternal in the heavens."

There are indeed no circumstances nor situations in which you can

anticipate even the possibility of being placed, unless bereft of all
consciousness or sanity of mind, that can exempt you from the
obligation of making these principles the chart and compass as it
were, by which you are to steer your earthly course. Let us imagine
a few of such as most commonly occur in our progress through life—
such as are matters of choice rather than necessity—and we shall
then more clearly see the indispensable use of such a chart and
compass to direct us safely and happily in our unavoidable passage
to realms of eternal duration.

Almost every man, for example, at some period of his existence,

desires to become a husband—to unite himself for life to some
individual of the other sex, as a means of enjoying far greater
happiness than he possibly could in any single state. It is a situation
in which millions voluntarily place themselves—a situation of vast
and complicated responsibilities—involving numerous relationships
and duties of the highest imaginable importance, upon which
depend not only the domestic and social happiness of individuals,
but the moral condition of whole communities and nations. Yet, how
few of these millions, even among the most deeply versed in
scholastic lore, unless they are men of the soundest moral and
religious principles, are ever guided in their choice by any thing but
fancy, whim, caprice, or some other far less excusable motive? Their
scholastic acquirements alone, never avail them in the slightest
degree. The eye is usually the sole guide—the appellate court of
reason and judgment not being so much as even consulted. When
married, they generally become parents, and thereby incur duties
the moat sacred and of the most awful responsibilities; for they are
then answerable for the souls of others as well as for their own—for
souls, with whose happiness they are intrusted even by the God of
the universe himself! Yet how, let me ask, are these momentous
duties generally fulfilled, even by the best scholars, unless they are
also moral and religious men? Instead of fulfilment, we too often
behold total neglect, nay frequently the grossest, most shameful,
most criminal violation; and all this too by individuals who have
obtained the highest collegiate honors. What is the fair inference
from such facts? Why, that no education which has not the united
principles that I am endeavoring to recommend for its basis, its
means of completion, and its great end, can fit man even for the two
most common and by far the most important conditions of life.

Let me call your attention now to a few of the chief professions in

which the young men of our country are most apt to engage; and let
us endeavor to ascertain how far mere scholastic acquirements,
even of the highest grade, will enable you to pursue these
professions with profit and honor to yourselves, and with benefit to
the community of which you are members.

If you become physicians, without something more than the mere

nominal worldy belief in the general utility of moral and religious
principles, you will have nothing but the very feeble, seldom
regarded check of worldy prudence, to restrain you from hurrying
into the practice of the profession, before the proper preparation can
possibly be made. Your own pecuniary emolument will become your
chief object,—this you will be apt to pursue with no farther regard
than your popularity requires, to the numerous risks you will incur of
destroying both the health and life of others. You will hasten on in
this course with a brevity of preparation far shorter than is deemed
necessary to make even a good cook or washer-woman—although
the thing to be practised upon, in the first case, is human life itself;
while, in the latter cases, they are only the human appetite for food
and some of the habiliments of the human body! Yet, it is upon the
skill and humanity of the members of the medical profession, that
society must depend for the alleviation or cure of all those
indescribable miseries, under which, in the countless forms of
sickness and disease, mankind are doomed to suffer to the end of
the world—doomed alas! in a great measure, by their own vices and
profligacy, superinduced by false education much more than by any
naturally inherent defect either in their bodily or mental
constitutions.

Should the profession of law be your choice, here also you will find
that mere scholarship, mere literary and scientific acquirement,
unsustained by deeply fixed, continually active, moral and religious
principles, will avail you quite as little as in the practice of medicine.
Instead of becoming "compounders of strife," as these principles
enjoin us all to be, you will be much more apt to turn out
encouragers of litigation. You will often without scruple aid the
rapacious and vindictive in the gratification of their criminal passions,
by defending them from the legal consequences of their indulgence.
You will frequently vindicate the oppressor in his wrongs, assist guilt
in seeking safety, and enable crime to escape its just and lawful
punishment. Calumniators, thieves, robbers, and destroyers of life as
well as of innocence, will be indebted to you for renewed
opportunities of preying upon the peace, the property, the happiness
of society. You will thus, as far as depends upon your professional
labors, actually cherish crime, pervert justice, and defeat the ends of
all those conservative laws which it should be your peculiar province
to expound, your inviolable duty to sustain in all their purity and
force, by never for a moment countenancing or aiding their violators.
Then the appropriate punishment for every outrage against penal
law would always follow every perpetration of unlawful deeds; for
each fee offered by such enemies of mankind as commit atrocious
crimes, would be considered and rejected either as the price of
property wickedly gained—of innocence utterly ruined—of character
irretrievably blasted, or of life criminally taken away. I do not speak
of those doubtful cases wherein lawyers may be deceived by the ex
parte statements of their clients; but of such as carry deep and
damning guilt in their very face—of those in which the applicants for
counsel prove themselves, by their own shewing, to be steeped as it
were in infamy, iniquity and deadly crime—of those who practice
injustice as a lucrative trade, ruin character by way of recreation,
and destroy innocence as a pleasurable pursuit—of those who, as
long as their money lasts, rely upon lawyers to defend them in
making the property, the character, the happiness of others
subservient to their own diabolical appetites and passions. Would all
lawyers make it a point of conscience never to appear for such
wretches, unless the courts assigned them as counsel, the criminals
themselves would never be unjustly condemned; neither would they
ever escape punishment, as they now often do, by the ingenious but
highly pernicious sophistry of their hired defenders. Laws would then
attain the great ends for which they were enacted, and our whole
community would enjoy a far greater degree of safety from the
perpetrators of crime than it has ever done heretofore.

Should political life be your choice, after finishing a scholastic course

wherein both morals and religion have been so little regarded as not
to be made paramount objects of pursuit, instead of becoming pure
patriots, solely devoted to your country's good, you will be much
more apt to turn constant calculators of the chances for personal
aggrandizement—careful measurers and weighers of your own
private interests against your public duties, and deep casuists in the
means of evading or violating the last to promote the first, wherever
your real purpose and only anxious desire may admit of probable
concealment. You will become, with few exceptions, if possessed of
sufficient talents and cunning, members of that most pernicious
class of politicians called demagogues, who in fact have always
proved the curse of every country wherein they have acquired
political power. These have patriotism, patriotism, continually on
their lips, but never in their hearts and actions—deeming it much
easier to feign love of country than really to possess and exert it—
much more thrifty to wheedle and cajole the people for their own
base selfish purposes,—than manfully and like true friends combat
their prejudices and inform their understandings. You will reach the
lowest, most despicable grade of political prostitution, by turning
man-worshippers; and soon learn to offer up your incense in exact
proportion to the vanity of your idols and their power to gratify your
wants; until at last you will neither see, hear, nor understand any
thing but as they wish you; and will call black white, or white black—
just as they bid you do. To this wretched state of degradation and
self-abasement do most politicians sink themselves, whose
educations have not been firmly based on sound, moral and religious
principles.

Let us suppose, lastly, that you should prefer the mercantile

profession to any other, after acquiring all the learning to be gained
in the customary course of education. What will probably be your
practice as merchants, if the principles which I am recommending as
the essentials of all education, have not been made so of yours? Will
this practice be guided by the social or the selfish principle? Will it
be, "live and let live," or "live for self alone?" But very little
observation and experience will compel you to admit that the latter
maxim will in most cases be the ruling one. Nay, it will not only rule
you, but blind you also to the great truth which should always
govern the whole mercantile class, that all fair commerce is nothing
more than an interchange of equivalents—a supplying of each
other's wants—by which both sellers and buyers are mutually
benefitted—a bond of peace and union, instead of a war of cunning
for the accumulation of pelf. In fact every thing called commerce or
barter, wherein this effect of mutual benefit does not take place, so
far as depends upon the intention of the parties, is neither more nor
less than fraud in disguise—fraud concealed under the specious title
of skill in trade—in other words, it is an unjust attempt on both sides
to get some undue advantage in the traffic. Such attempts you never
would make—indeed you could not possibly make them, were your
hearts constantly and deeply influenced, during the whole of your
scholastic course, by the pure, the genuine principles of morality and
religion, while your conduct was regulated by them as the guardians
of your honor, the preservers of your reputation, the unerring guides
that point the way from time to eternity.

These principles and these alone form our only safeguards against
vice and crime—our only security for using whatever other education
we may acquire, as rational and accountable beings should use all
the powers of their minds and bodies. Once acquired and ardently
cherished, they will prove to you "a refuge in every storm—a present
help in every trouble"—the sweetest solace in all adversity—the ever
faithful monitors and guides in prosperous fortune. Armed with such
a panoply you may safely march through all the most perilous paths
of life, without fear of serious injury; and proceed, rejoicing on your
way, that you have neither lived nor labored in vain. Yours will be
the only true glory of the present life,—that of contributing to human
happiness—yours the sole victory worthy of beings endowed with
such godlike faculties,—the victory over your own passions—and
yours the indescribable rewards after death, of those "who have
done the will of their Father on earth as it is in heaven."

Look always to these principles as to the polar star of your earthly

course—act up to them faithfully, under all the trying circumstances
in which you may be placed; and each of you may then, in the
confident hope of being graciously heard, begin and close every day
of your lives with the comprehensive prayer of the pious Thomson:—

"Father of light and life! thou Good Supreme!

Oh! teach me what is good! teach me thyself!
Save me from folly, vanity and vice,
From ev'ry low pursuit! and feed my soul
With knowledge, conscious peace, and virtue pure;
Sacred,—substantial,—never-fading bliss!"
 For the Southern Literary Messenger.

THE CONTRAST:

OR, A FASHIONABLE AND AN UNFASHIONABLE NEW ENGLAND WIFE.

Horace Lawrence and Ellen Frazier had been three years married,
when Alpheus North, their friend, and nearest neighbor, brought
home his beautiful bride, the accomplished Anna Weston.

They resided in a little village, the principal attraction of which was,

that it was a good place for business. The village was, indeed,
beautifully situated. From every point the landscape was diversified
by hill and dale—the one crowned by here and there a towering oak,
—the other shaded by the branching elm. The clear waters of the
river, pursuing its rather circuitous course, might be seen from every
eminence; and its passage being in many places obstructed,
waterfalls added to the variety and beauty of the scenery.

But the inhabitants of the village had been influenced by other

motives than the gratification of the eye, to locate themselves on
this favored spot. The useful was to them the only truly beautiful;
and however much the admirer of the lovely and picturesque in
nature might have regretted it, there men of business delighted in
adding mill to mill,—and in seeing the fine river obstructed by logs
and slabs,—and every corner wearing the appearance of a lumber-
yard. It was a real business place. The men were all intent on
accumulating dollars and cents; and although among their wives and
daughters, there was abundance of tea-drinking, visiting, and
sociability,—and here and there an effort at the genteel,—there was
neither science, nor literature, nor refinement in the place, excepting
the little that just retained the breath of life, in the habitation of the
aged pastor of the parish, and that which was enclosed in the room
of the young physician.

Had he consulted taste alone, the village of L—— was the last place
Horace Lawrence would have selected as his place of residence; for
he was scientific, literary, and refined,—calculated at once, to enjoy
and adorn polished society; but though the son of a gentleman, a
finished education was all his father could give him;—of course he
had his own fortune to make. He was a lawyer, and the village of L
—— presented a fair opening for one of that profession.

As soon as his business was sufficiently established to warrant it, he

had married. He did not choose Ellen Frazier because she was either
the most beautiful, the most accomplished, or the most fascinating
young lady of his acquaintance; but because she had superior
strength of mind, and firmness of character,—was amiable, well-
principled, and well-informed—and therefore likely to make a
judicious friend, and a good wife and mother. She belonged to a
family that had for successive generations ranked high in New
England for learning and piety; but her father was in narrow
circumstances; and all the money he had to spare, was expended on
the education of his two sons;—so that Ellen was constrained to
make the most of her resources, to acquire the education of a
gentlewoman. But she loved knowledge,—and when that is the case,
no one will remain in ignorance. She was not scientific, but her mind
was richly stored with useful knowledge, which rendered her a
valuable friend, and a most entertaining companion. And in her own
mother she had been blessed with a living example of all that is
most valuable in woman, in the several relations of life. Mr. Lawrence
was not disappointed in his wife. She possessed his entire
confidence; and every year witnessed an increase of his respect and
affection for her. They were a well-matched, and happy pair.

Alpheus North was a native of the village of L——. His father was an
untaught man, but shrewd and intelligent; and by dint of industry
and frugality, arose from being a shoemaker, his bench his only
property, to having money in the stocks,—two or three saw-mills on
the river, and a very genteel house, beautifully situated in the
outskirts of the village. Resolved that his son should be, what he was
conscious he himself was not, namely, a gentleman, he spared no
expense on his education. And he met the only return he wished;—
Alpheus was a scholar, and an elegant man. He was more. For while
his father had been thinking of his education and fortune, and
providing for both, his mother had been thinking of his heart. She
was an illiterate woman, but devotedly pious; and she thought little
of the prospects of her children for this world, in comparison with
their fitness for the next. Her first object had been to bring them up
in "the nurture and admonition of the Lord;" and if all the holy
desires of her heart were not satisfied in their behalf, they were
certainly well-principled; reverencing the Bible, and respecting, if not
possessing true piety. And Alpheus, the only son, was the most
amiable, the most tender, the most hopeful of them all.

Mr. and Mrs. North died within a few months of each other, the year
that Alpheus left college; and he inherited from his father the house
in L——, beside other property to the amount of fifteen thousand
dollars. Having no predeliction for either of the learned professions,
and feeling strongly attached to his native place, he established
himself at L—— as a merchant.

Anna Weston was the only child of parents, who, though neither
well-educated, nor well-mannered, moved in the first circles in the
town in which they resided, nobody knew why, and supported their
station, nobody knew how. They always contrived to appear
genteelly in their house, without any obvious means; for Mr.
Weston's whole business seemed to be, the now and then taking the
acknowledgement of a deed, or some other trifling business as a
justice of peace; and no one could name any property as his,—
whether houses, or lands, or money. This, however, only gave rise to
idle speculation, and furnished conversation for those vacant minds,
that can find no more entertaining or instructive subject of
conversation, than the affairs of their neighbors; for he owed no
man anything, and therefore no one was really concerned as to the
exact amount of his property. The fact was, that both Mr. and Mrs.
Weston were remarkably skilful in making a good deal of show, with
very limited means; and their study from January to December was
how to keep up appearances.

Anna was the idol of her parents. She was beautiful in person, and
amiable in disposition,—with as much tact as father and mother
both. Her education was completely superficial; but she studied
every thing a little,—and by usually being seen in the morning with a
book in her hand, and often speaking of her favorite studies, it was
taken for granted, that her mind was uncommonly well stored. But
every thing about her character and acquirements was completely
artificial, her sweetness of temper alone excepted.

Anna was visiting an old school-fellow in Boston, when Alpheus

North for the first time saw her. Her beauty instantly captivated his
eye; her graceful, and somewhat showy manners, pleased his fancy;
and her amiable disposition and sprightly conversation, engaged his
affections. He was soon deeply in love; and before declaring himself,
only wished to know, whether her principles were such as the son of
a mother like his own could approve. He conversed with her on the
subject of religion, and was delighted to find, not only that her
feelings were tender, but that she was a member of the church in
her native town. He at once offered his hand, which was accepted;
and in due time he brought his beautiful bride to L——, after having
taken her to Saratoga Springs, and one or two other places of
fashionable resort.

Between Mr. and Mrs. Lawrence, and Alpheus North, there was no
ceremony. Similarity of education, and, on some accounts,
congeniality of taste, had made them fond of each other's society
from first acquaintance; and time had ripened this early preference
into friendship. Mr. North was ever a welcome visiter at the house of
Mr. Lawrence, where he was treated more as a brother than as a
common acquaintance.

The next morning after his arrival at L—— with his bride, he called
upon Mrs. Lawrence, to bespeak from her an early call; as Mrs.
North must necessarily feel solitary among entire strangers; and,
indeed, where there were none with whom she could wish ever to
be intimate, Mr. and Mrs. Lawrence alone excepted. He hoped he
should now be able, in some degree, to requite the cordial
hospitality that had been accorded to him, and which had
constituted so large a share of his happiness.

In a short time an intimacy between the two families was

established. Mrs. Lawrence could not, indeed, very frequently visit
Mrs. North, as she had two young children; and her wish to promote
the comfort of her husband, to superintend the general well being of
her family, and take care of these little ones, kept her, the greater
part of her time, within her own doors. But Mrs. North had no
confinement,—and with the most graceful ease she waived
ceremony, and at any hour of the day would put her blooming and
smiling face into the nursery, the parlor, or whatever room Mrs.
Lawrence might chance to be in, and be quite at home.

Two months had elapsed since Mrs. North came to L——, when one
morning as she was sitting in the nursery with Mrs. Lawrence, she
said—

"I look upon you with increasing astonishment every day, to see you
always so cheerful and happy." Mrs. Lawrence looked up in some
surprise, and inquired, "Why she should be otherwise."

"Why?—Because you are so perpetually employed—shut up in your

own house. I should think you would be wretched!"

"I am so constantly, and necessarily, and, for a greater part of the

time, so interestingly employed, that I have no leisure to be
unhappy," said Mrs. Lawrence, with a smile.
"Interestingly! Pardon me," said Mrs. North, "but can domestic
concerns ever be interesting?"

"How can you ask such a question, my dear Mrs. North?"

"Call me Anna, do—I hate Mrs. North from an intimate friend,—

especially one somewhat older than myself," said Mrs. North. "But
tell me how you can be interested in what I have thought must be
irksome to every one."

"Every affectionate wife, my dear Anna," said Mrs. Lawrence, "must

be interested to promote the comfort and prosperity of her husband;
every mother, especially every christian mother, must be interested
in the care and instruction of her children; and my Lucius is now two
years old—capable, therefore, of receiving moral impressions that
may endure through eternity;—and every lady should strive to be so
much of a lady, as to have her whole household well regulated, and
all domestic business well, and reasonably performed."

"O, certainly," said Mrs. North. "Yet every human being needs
recreation. You will soon wear yourself out by such unceasing
attention to domestic duties."

"By no means. You know that variety of objects and occupations is

an antidote to exhaustion; beside, books and my flower-garden are
a never failing source of pleasure and relaxation. Indeed, my dear
Mrs. North, I wonder how a wife and mother can ever know ennui,
or find much time to devote to general society."

"Would I had your resources," said Mrs. North. "But, really, were it
not for you, I believe I should die of ennui in this stupid, vulgar
place, notwithstanding I have the kindest, and most attentive
husband in the world. But he cannot always be with me, of course;
and when he is attending to business, you are my only resource. Do
you know that for a month past, I have been dreading the approach
of this week?"
"On what account?"

"Because I thought that when Mr. Lawrence went to attend court,

you would certainly go with him, after having been immured so long.
I dreaded it so much, I could not even ask you whether or not you
should go."

"I very seldom go anywhere with Mr. Lawrence, to be absent more

than one day," said Mrs. Lawrence. "We do not feel quite easy to be
from home at the same time."

"And do you ever go without him?" asked Mrs. North.

"Not very often; for when he is with me, home is much the
pleasantest place in the world. My friend," she added, with a smile,
"you have not yet been a wife long enough to know much about it.
Three or four years hence you will find employment enough; and
that which, I doubt not, will prove so interesting, that you will not be
willing to transfer it to other hands."

"Perhaps so—but, really, I do love society. I do love to drive about a

little, and see the world, and the people that are in it. And, by the
way, do you know that I go to Boston, with Alpheus, in a fortnight?
Business calls him there,—and he says he cannot go without me. I
am glad of it, truly. I should not like to ask him to take me with him,
—and stay at home, alone, I could not!"

"I am glad you are to have the pleasure of a journey," said Mrs.
Lawrence. "And there is no reason why you should not. Mr. North is,
of course, at present, your principal care; and you have little else to
do, but study to promote his happiness."

The journey to Boston on business was only the precursor of

another, in a different direction, for pleasure; for Mr. North, himself,
loved to visit different parts of the country; he took pride in the
admiration and attention his young wife commanded; and, beside,
he could not but perceive that L—— seemed more and more