while he lived had formed those generous plans for their benefit which his will attested, ought in his death to be lamented and avenged.

If sufficient had not already been said to establish the fact, that the influence of poetry arises from its connexion with our feelings, we might refer to the history of all nations, in whose early stages of civilization, poetry has held a prominent part. And why? Because in describing what is beautiful, or refined, or conducive to happiness, it has been supported by principles inherent in the human mind-principles upon which are founded our impressions of pleasure and pain. Knowledge in its prosaic form, as it is usually conveyed into the mind, can only instruct; but poetry charms while it in structs. Knowledge requires the evidence of facts, and the aid of reflection, and reasoning to establish its truth. Poetry teaches by a different process. Telling of others what we experience in ourselves, it engages in the cause of truth, all that we fear of evil, and all that we desire of good; and sometimes in the fabulous history of imaginary beings, imparts the profoundest knowledge of the principles of thought and action.

It remains only to add a few remarks on the subject of happiness, as connected with our condition in the present world. There are rigid disciplinarians who regard enjoyment as a dangerous appendage to that condition-who, shrinking from the idea of enjoyment as an end in itself worthy of attainment, look upon it rather as a snare to lure us into hidden mischief. If enjoyment is of no importance to our being, (we might say to our well being,) why then is beauty diffused throughout creation, or why is the principle of happiness derived from beauty implanted in the soul of man? What, in short, is the value of anything without enjoyment, either immediate or remote? For, when we speak of ennobling or exalting the human mind, it is but in other words to speak of increasing its capability of enjoying that which is supremely excellent. Our natural desire of enjoyment, is the principle upon which we teach all moral truths. We speak of particular things as conducive to the happiness of ourselves or others, and even the infant mind is convinced that they

are desirable from its own vivid impressions of the sensations of pleasure. When we teach a moral lesson of practical difficulty and pain, it is still in the same way, by comparing present suffering with the greater and more lasting happiness that will ensue ; and when one individual is to benefit by the suffering of another, we point out the internal satisfaction attending all benevolent actions, and the general happiness of a life of duty.

Without enjoyment, we should be without desire, and without desire, we should be without action-we should also be without love-without every good and virtuous impulse, and above all, we should be without gratitude; for those who endeavour to teach the duty of gratitude, while they withhold the means of innocent enjoyment, are guilty of an insult to common sense, and a presumptuous violence of the benign plan of Providence.

How different is the dealing of the Creator with his creatures! How much has he spread before them of beauty and sublimity! How prodigally has he blessed their existence with sweetness and harmony, for which we can imagine no other purpose than that of promoting the happiness of his dependent children, and of leading them by their experience of temporal enjoyment, to desire that which is eternal. For how should we form a conception of happiness, having had no impression of pleasure; or how should we desire it, having had no foretaste of enjoyment?

It follows then, that there is utility in being innocently happy-utility of the most extensive compass, and the highest character, which poetry is of all our intellectual pursuits most capable of promoting. Let us then no longer reject this heaven-born messenger of a more refined and spiritual existence; but let us call with united voice upon our silent minstrels, and bid them tune once more the melodious harps to which in early life our souls have thrilled; let us enter again into the field of nature, not only with eyes to examine, but with hearts to feel; let us woo back imagination to come and bear us up on her elastic wings, above the gross elements of mere corporeal life-not to separate us by the idle vapours of distempered fancy from the duties of rational and immor

tal beings but to sweeten those duties with a more ethereal essence, and to dignify them with a character more sublime. Above all, let us accept the additional source of enjoyment which poetry affords, not with the excitement of a transient indulgence, as an idle toy for pleasant pastime in our vacant hours,

but with gratitude and humble reverence towards the Giver of every good and perfect gift, as a rich and gracious blessing, whose high purpose is to promote the intellectual happiness of man, and the glory of his Creator.