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a couvent, and the seclusion of a minster. Religion is still confounded, in many and in gifted minds, with the jargon of monks, and the subtleties and strifes of theologians. It is thought a mystery, which, far from coalescing, wars with our other knowledge. It is never ranked with the sciences which expand and adorn the mind. It is regarded as a method of escaping future ruin, not as a vivifying truth through which the intellect and heart are alike to be invigorated and enlarged. Its bearing on the great objects of thought and the great interests of life is hardly suspected. This degradation of religion into a technical study, this disjunction of it from morals, from philosophy, from the various objects of liberal research, has done it infinite injury, has checked its progress, has perpetuated errors which gathered round it in times of barbarism and ignorance, has made it a mark for the sophistry and ridicule of the licentious, and has infused a lurking scepticism into many powerful understandings. Nor has religion suffered alone. The whole mind is darkened by the obscuration of this its central light. Its reasonings and judgments become unstable through want of this foundation to rest upon. Religion is to the whole sphere of truth, what God is to the universe, and in dethroning it, or confining it to a narrow range, we commit very much such an injury on the soul, as the universe would suffer, were the Infinite Being to abandon it, or to contract his energy to a small province of his creation.

The injury done to literature by divorcing it from religion, is a topic worthy of separate discussion. Literature has thus lost power and permanent interest. It has become, in a great measure, superficial, an image of transient modes of thought and of arbitrary forms of life, not the organ and expression of immutable truth, and of deep workings of the soul. We beg not to be misunderstood. We have no desire that literature should confine itself wholly or chiefly to religious topics, and we hardly know a greater calamity which it could incur, than by degenerating into religious cant. Next to profaneness, we dread the affectation of piety and the mechanical repetition of sacred phraseology, We only lament, that literature has so generally been the product and utterance of minds which have not lived, thought, and written under the light of a rational and sublime faith. Severed from this, it wants the principle of immortality. We do not speak lightly when we say, that all works of the intellect, which have not in some measure been quickened by the spirit of religion, are doomed to perish or to lose then power; and that genius is preparing for itself a sepulchre, when it disjoins itself from the Universal mind. Religion is not always to remain in its present dark, depressed condition. Already there are signs of a brighter day. It begins to be viewed more generously. It is gradually attracting to itself superior understandings. It is rising from the low rank of a professional, technical study, and asserting its supremacy among the objects of the mind. A new era, we trust, is opening upon the world, and all literature will feel its power. In proportion as the true and sublime conception of God shall unfold itself in the soul, and shall become there a central sun, shedding its beams on all objects of thought, there will be a want of sympathy with all works which have not been quickened by this heavenly influence. It will be felt that the poet has known little of nature, that he has seen

it only under clouds, if he have not seen it under this celestial light. It will be felt, that man, the great subject of literature, when viewed in separation from his Maker and his end, can be as little understood and portrayed, as a plant torn from the soil in which it grew, and cut off from communication with the clouds and sun.

We are aware that objections will spring up to the doctrine, that all literature should be produced under the influence of religion. We shall be told, that in this way literature will lose all variety and spirit, that a monotonous and solemn hue will spread itself over writing, and that a library will have the air of a tomb. We do not wonder at this fear. Religion has certainly been accustomed to speak in sepulchral tones, and to wear any aspect but a bright and glowing one. It has lost its free and various movement. But let us not ascribe to its nature, what has befallen it from adverse circumstances. The truth is, that religion, justly viewed, surpasses all other principles, in giving a free and manifold action to the mind. It recognises in every faculty and sentiment the workmanship of God, and assigns a sphere of agency to each. It takes our whole nature under its guardianship, and with a parental love ministers to its inferior as well as higher gratifications. False religion mutilates the soul, sees evil in our innocent sensibilities, and rules with a tyrant's frown and rod. True religion is a mild and lawful sovereign, governing to protect, to give strength, to unfold all our inward resources. We believe, that under its influence, literature is to pass its present limits, and to put itself forth in original forms of composition." Religion is of all principles most fruitful, multiform, and unconfined. It is sympathy with that Being, who seems to delight in diversifying the modes of his agency, and the products of his wisdom and power. It does not chain us to a few essential duties, or express itself in a few unchanging modes of writing. It has the liberality and munificence of nature, which not only produces the necessary root and grain, but pours forth fruits and flowers. It has the variety and bold contrasts of nature, which, at the foot of the awful mountain, scoops out the freshest, sweetest valleys, and embosoms in the wild, troubled ocean, islands, whose vernal airs, and loveliness, and teeming fruitfulness, almost breathe the joys of Paradise. Religion will accomplish for literature what it most needs; that is, will give it depth, at the same time that it heightens its grace and beauty. The union of these attributes is most to be desired. Our literature is lamentably superficial, and to some the beautiful and the superficial even seem to be naturally conjoined. Let not beauty be so wronged. It resides chiefly in profound thoughts and feelings. It overflows chiefly in the writings of poets, gifted with a sublime and piercing vision. A beautiful literature springs from the depth and fulness of intellectual and moral life, from an energy of thought and feeling, to which nothing, as we believe, ministers so largely as enlightened religion.

So far from a monotonous solemnity overspreading literature in consequence of the all-pervading influence of religion, we believe, that the sportive and comic forms of composition, instead of being abandoned, will only be refined and improved. We know that these are supposed to be frowned upon by piety; but they have their root in the constitution which God has given us, and ought not therefore to

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be indiscriminately condemned. The propensity to wit and laughter does indeed, through excessive indulgence, often issue in a character of heartless levity, low mimickry, or unfeeling ridicule. It often seeks gratification in regions of impurity, throws a gaiety round vice, and sometimes even pours contempt on virtue. But, though often and mournfully perverted, it is still a gift of God, and may and ought to minister, not only to innocent pleasure, but to the intellect and the heart. Man was made for relaxation as truly as for labour; and by a law of his-nature, which has not received the attention it deserves, he finds perhaps no relaxation so restorative, as that in which he reverts to his childhood, seems to forget his wisdom, leaves the imagination to exlıilarate itself by sportive inventions, talks of amusing incongruities in conduct and events, smiles at the innocent eccentricities and odd mistakes of those whom he most esteems, allows himself to indulge in arch allusions or kind-hearted satire, and transports himself into a world of ludicrous combinations. We have said that on these occasions, the mind seems to put off its wisdom; but the truth is, that in a pure mind, wisdom retreats, if we may so say, to its centre, and there unseen, keeps guard over this transient folly, draws delicate lines which are never to be passed in the freest moments, and, like a judicious parent watching the sports of childhood, preserves a stainless innocenco of soul in the very exuberance of gaiety. This combination of moral power with wit and humour, with comic conceptions and irrepressible laughter, this union of mirth and virtue, belongs to an advanced stage of the character; and we believe, that in proportion to the diffusion of an enlightened religion, this action of the mind will increase, and will overflow in compositions, which, joining innocence to sportiveness, will communicate unmixed delight. Religion is not at variance with occasional mirth. In the same character, the solemn thoughts and the sublime emotions of the improved Christian, may be joined with the unanxious freedom, buoyancy, and gaiety of early years.

We will add but one more illustration of our views. We believe that the union of religion with genius, will favour that species of composition to which it may seem at first to be least propitious. We refer to that department of literature, which has for its object the delineation of the stronger and more terrible and guilty passions. Strange as it may appear, these gloomy and appalling features of our nature


be best comprehended and portrayed by the purest and noblest minds. The common idea is, that overwhelming emotions, the more they are experienced, can the more effectually be described. We have one strong presumption against this doctrine. Tradition leads us to believe, that Shakspeare, though he painted so faithfully and fearfully the storms of passion, was a calm and cheerful man. The passions are too much engrossed by their objects to meditate on themselves; and none are more ignorant of their growth and subtle workings than their own victims. Nothing reveals to us the secrets of our own souls like religion; and in disclosing to us, in ourselves, the tendency of passion to absorb every energy, and to spread its hues over every thought, it gives us a key to all souls ; for in all, human nature is essentially one, having the same spiritual elements, and the same grand features. No man, it is believed, understands the wild and irregular motions of the mind, like him in whom a

principle of divine order has begun to establish peace. No man knows the horror of thick darkness which gathers over the slaves of vehement passion, like him who is rising into the light and liberty of virtue. There is indeed a selfish shrewdness, which is thought to give a peculiar and deep insight into human nature. But the knowledge of which it boasts, is partial, distorted and vulgar, and wholly unfit for the purposes of literature. We value it little. We believe that no qualification avails so much to a knowledge of human nature in all its forms, in its good and evil manifestations, as that enlightened, celestial charity, which to alone inspires; for this establishes sympathies between us and men, and thus makes them intelligible to us. A man, imbued with this spirit, alone contemplates vice, as it really exists, and as it ought always to be described. In the most depraved fellow beings, he sees partakers of his own nature. Amidst the terrible ravages of the passions, he sees conscience, though prostrate, not destroyed, nor wholly werless. He sees the proofs of an unextinguished moral life, in inward struggles, in occasional relentings, in sighings for lost innocence, in reviving throbs of early affections, in the sophistry by which the guilty mind would become reconciled to itself, in remorse, in anxious forebodings, in despair, perhaps in studied recklessness and cherished self-forgetfulness. These conflicts between the passions and the moral nature, are the most interesting subjects in the branch of literature to which we refer, and we believe, that to portray them with truth and power, the man of genius can find in nothing such effectual aid, as in the development of the moral and religious principles in his own breast. We have given but a superficial view of a great subject. The connexion of religion with intellect and literature is yet to be pointed out. We conclude with expressing our strong conviction that the human mind will become more various, piercing and all-comprehending, more capable of understanding and expressing the solemn and the sportive, the terrible and the beautiful, the profound and the tender, in roportion as it shall be illumined and penetrated by the true knowedge of God. Genius, intellect, imagination, taste, and sensibility, must all be baptized into religion, or they will never know, and never make known, their real glory and immortal power.




REVIEW of a Discourse concerning the INFLUENCE of AMERICA on the MIND;

being the Annual Oration delivered before the American Philosophical Society, at the University in Philadelphia, October 18, 1823.-By C. J. Ingersoll.

We shall use the work prefixed to this article, as ministers are sometimes said to use their texts. We shall make it a point to start from, not the subject of our remarks. Our purpose is to treat of the importance and means of a National Literature. The topic seems to us a great one, and to have intimate connexion with morals and religion, as well as with all our public interests. Our views will be given with great freedom, and if they serve no other purpose than to recommend the subject to more general attention, one of our principal objects will be accomplished.

We begin with stating what we mean by national literature. We mean the expression of a nation's mind in writing. We mean the production among a people of important works in philosophy, and in the departments of imagination and taste. We mean the contributions of new truths to the stock of human knowledge. Wo mean the thoughts of profound and original minds, elaborated by the toil of composition, and fixed and made immortal in books. We mean the manifestation of a nation's intellect in the only forms by which it can multiply itself at home, and send itself abroad. We mean that a nation shall take a place, by its authors, among the lights of the world. It will be seen, that we include under literature all the writings of superior minds, be the subjects what they may. We are aware that the term is often confined to compositions which relate to human nature, and human life: that it is not generally extended to physical scienoe; that mind, not matter, is regarded as its main subject and sphere. But the worlds of matter and mind are too intimately connected to admit of exact parti

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