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A combination, and a form, indeed,
Where every god did seem to set his seal,
To give the world assurance of a man :
This was your husband.—Look you, now, what follows:
Here is


husband ; like a mildewed ear,
Blasting his wholesome brother. Have you eyes?
Could you on this fair mountain leave to feed,
And batten on this moor? Ha! have you eyes?
You can not call it love ; for at your age
The heyday in the blood is tame, it's humble,
And waits upon the judgment; and what judgment
Would step from this to this?

Oh, speak no more!
Thou turn'st mine


into my věry soul;
And there I see such black and grained spots,
As will not leave their tinct.' Oh, speak to me no more!
These words, like daggers, enter in mine ears :
No more, sweet Hamlet!
Нат. .

A murderer and a villain :
A slave that is not twentieth part the tifhe
Of your precēdent lord :-a vice of kings :
A cut-purse of the empire and the rule ;
That from a shelf the precious diädem stole,
And put it in his pocket!

No more!

A king Of shreds and patches ;

[Enter Ghost. Save me and hover o'er me with your wings, You heavenly guards !—What would your gracious figure ?

Queen. Alas, he's mad!

Ham. Do you not come your tardy son to chide,
That, lapsed in time and passion, lets go by
The important acting of your dread command ?
O, say!

Ghost. Do not forget : this visitation
Is but to whet thy almost blunted purpose.
But look! amazement on thy mother sits :
O, step between her and her fighting soul :

Tinct, (tingkt), spot; stain; color.

Speak to her, Hamlet.

How is it with you, lady?
Queen. Alas! how is't with you,

do bend your eye on vacancy,
And with the incorporal air do hold discourse?
Whereon do you look ?

Ham. On him! on him! Look you, how pale he glares !
His form and cause conjoined, preaching to stones,
Would make them capable. Do not look on me,
Lest, with this piteous action, you convert
My stern effects : then what I have to do
Will want true color ; tears, perchance, for blood.

Queen. To whom do you speak this?

Do you see nothing there?
Queen. Nothing at all ; yet all that is I see.
Ham. Nor did you nothing hear?

No, nothing, but ourselves. Ham. Why, look you there! look, how it steals ăway! My father, in his habit as he lived! Look, where he goes, even now, out at the portal!

[Exit Ghost.

Queen. This is the věry coinage of your brain :
This bodilèss creation, ecstasy
Is very cunning in.

My pulse, as yours, doth temperately keep time,
And makes as healthful music. It is not mădness,
That I have uttered : bring me to the test,
And I the matter will re-word; which madness
Would gambol from. Mother, for love of grace,
Lay not that flattering unction to your soul,
That not your tréspàss, but my madness, speaks :
It will but skin and film the ulcerous place,
While rank corruption, mining all within,
Infects unseen. Confess yourself to Heaven;
Repent what's past ; avoid what is to come ;
And do not spread the compost on the weeds
To make them ranker.

Queen. O Hamlet! thou hast cleft my heart in twain.
Ham. Oh, throw away the worser part of it,

And live the purer with the other half.
Good-night : once more, good-night!
And when you are desirous to be blest,
I'll blessing beg of you.





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OCIETY is the great educator. More than universities,

more than schools, more than books, society educates. Nature is the schoolhouse, and


lessons are written upon its walls ; but man is the effective teacher. Parents, relatives, friends, associates ; social manners, maxims, morals, worships, the daily example, the fireside conversation, the casual interview, the spirit that breathes through the whole atmosphere of life—these are the powers and influences that train the mass of mankind. Even books, which are daily assuming a larger place in human training, are but the influence of man on man.

2. It is evident that one of the leading and ordained means by which men are raised in the scale of knowledge and virtue, is the conversation, example, influence of men superior to themselves. It seems, if one may say so, to be the purpose, the intent, the effort of nature-of Providence, to bring men together, and to bring them together, for the most part, in relations of discipleship and teaching.

3. The social nature, first, draws them to intercourse. Perpetual solitariness is intolerable. But then, much of their intercourse is on terms of inequality. Equals in age, people in society, seldom moet, but one is able to teach or tell something, and the other is desirous to learn it. The lower are strongly drawn to the higher. Children are not content to be always by themselves ; curiosity, reverence, filial affection draw them to their superiors. In the whole business of life-tillage, mechanism, manufacture, merchandise-a younger generation is connected with an elder, to be taught by it.

4. Barbarous tribes go on forever in their barbarism, till they are brought into the presence of superior culture. The Chinese exclusion has kept that people stationary, though civilization has been knocking at their gates for more than three centuries. And it is better-I speak of mere results, not principles-that the way for light should be opened into that country by English cannon balls, or the rending asunder of the empire, than never to be opened.

5. But such a fixed barrier to civilization is a solitary phenomenon in històrý. Nations, the barbarous and civilized, by some means or other, in the everlasting fer'ment of human interests and passions, are thrown into communication and interfusion-if by no better means, by war, by subjugation, by capture : for Providence, if one may say so, will have them come together. Human injustice and cruelty are not to be abetted in this matter. There are better ways, which Christian civilization ought to learn-travel, trade, missions of light and mercy ; but, some way, the nations must mingle together, or the ignorant will never be enlightened, the savage never civilized.

6. Where are the ruder peasantry of Europe now resorting, for work and for subsistence? To the heart of England and Aměrica. Many an enlightened man, building a railroad, or improving his estate, many a refined woman in her household, is made their teacher-little suspecting the office, perhaps. It were fortunate, I think, for both parties, if they did ; it might make the relation more kindly and holy; but any way, the work will be done. How fine and delicate and penetrating is this power of man to influence his kind ! A word, a tone, a look-nothing (nŭth'ing) goes to the depths of the soul like that. The dexterous hands, and the embracing arms, the commanding eye and the persuasive lips and the stately presence are fitted for nothing more remarkably than to teach.

7. Traveling on a railroad, one day, I saw a little child in the company of some half a dozen affectionate relatives. From hand to hand it passed—to be ămūsed, to be soothed, to be taught something from moment to moment—to receive many lessons, and more caresses, all the day long. “Here," I thought with myself, “is a company of unpaid, loving, willing, unwearied teachers. Such governesses could scarce be hired on any terms.” Well, it was not a nobleman's child ; it was not a rich man's child, that I know : the same thing, substantially, is passing in every house where childhood lives, every day.

8. How sharp, too, and jealous, is the guardianship of society over the virtue of its members ! How preventive and corrective are its sõrrow and indignation at their failures! A parent's grief is such a warning and retribution as prisons and dungeons could not bring upon his erring child. And then it is to be observed that the grosser and more ruinous vices are such as soon betray themselves, and can not be lõng concealed. The police of society is věry likely to find them out.

9. And selfishness, covetousness, vanity, do not escape. The repulsive atmosphere of common feeling about the selfish man, the cold shădow in which the miser walks, the stinging criticisms upon the vain man, proclaim that society is not an idle

What does public opinion brand, what does literature satirize, all over the world, but the faults and foibles of men ?

10. Society has thrones for the good and noble, and purple and gold are but rags and dust in the comparison. Society has prisons and penitentiaries for the base and bad, and stone walls and silent cells are not so cold and death-like.





163. THE SCHOOLMASTER AND THE CONQUEROR. THERE is nothing (nŭth'ing) which the adversaries of im

provement are more wont (wŭnt) to make themselves měrry with than what is termed the “ march of intellect;" and here I will confess, that I think, as far as the phrase goes, they are in the right. It is a věry absurd, because a very incorrect expression. It is little calculated to describe the operation in question. It does not picture an image at all resembling the proceedings of the true friends of mankind. It much more resembles the progress of the enemy to all improvement. The conqueror moves in a march. He stalks onward with the "pride, pomp, and circumstance of war"-banners flyingshouts rending the air-guns thundering--and martial music pealing, to drown the shrieks of the wounded, and the lămentā'tions for the slain.

2. Not thus the schoolmaster, in his peaceful vocation. He meditates and prepares in secret the plans which are to bless mankind; he slowly găthers round him those who are to further their execution-he quietly, though firmly, advances in his

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