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supplication soever be made by any man, or by all tlpeople Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house; then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, 7 knowest the hearts of all the children of men ;) that they may fear thee all the days that they live in the land which thou gavest unto our fathers. Moreover, concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; (for they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;" hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house which I have builded is called by thy name.
1 NIGHT is the time for rest;
How sweet, when labors close,
Stretch the tired limbs, and lay the head
2 Night is the time for dreams,-
When truth that is, and truth that seems,
3 Night is the time for toil :
To plough the classic field,
Its wealthy furrows yield;
4 Night is the time to weep;
5 Night is the time to watch;
To hail the Pleiades, or catch
6 Night is the time for care;
7 Night is the time to muse:
Takes flight, and, with expanding views,
8 Night is the time to pray :
9 Night is the time for death;
(m) Night, sable goddess! from her ebon throne, In rayless majesty, now stretches forth
Her leaden sceptre o'er a slumb'ring world.
1 This may seem a very simple question, and very easily answered; but many who think so, would really be very much at a loss to answer it correctly. Every nan, in a free country, wants three sorts of education: one, to fit him for his own particular trade or calling; this is professional education: another, to teach him his duties as a man and a citizen; this is moral and political education: and a third to fit him for his higher relations, as God's creature, designed for immortality; this is religious education. Now, in point of fact, that is most useful to a man which tends 2 most to his happiness; a thing so plain, that seems foolish to state it. Yet people constantly take the word "useful" in another sense, and mean by it, not what tends most to a man's happiness, but what tends most to get money for him; and therefore they call professional education a very useful thing: but the time which is spent in general education, whether moral or religious, they are apt to grudge as thrown away, especially if it interfere with the other education, to which, they confine the name of "useful;" that is, the education which enables a man to gain his live3 lihood. Yet we might all be excellent in our several trades and professions, and still be very ignorant, very miserable, and very wicked. We might do pretty well just while we are at work on our business; but no man is at work always. There is a time which we spend with our families; a time which we spend with our friends and neighbors; and a very important time which we spend with ourselves. If we know not how to pass these times well, we are very contemptible and worthless men, though we may be very excellent lawyers, surgeons, chemists, 4 engineers, mechanics, laborers, or whatever else may be our particular employment: Now, what enables us to pass
these times well, and our times of business also, is not our professional education, but our general one. It is the edu cation which all need equally-namely, that which teaches a man, in the first place, his duty to God and his neighbor; which trains him to good principles and good temper; to think of others, and not only of himself. It is that education which teaches him, in the next place, his duties as a citizen; to obey the laws always, but to try to get them made as perfect as possible; to understand that a good and 5 just government cannot consult the interests of one particular class of calling, in preference to another, but must see what is for the good of the whole; that every interest, and every order of men, must give and take; and that if each were to insist upon having every thing its own way, there would be nothing but the wildest confusion, or the merest tyranny. And because a great part of all that goes wrong in public or private life arises from ignorance and bad reasoning, all that teaches us, in the third place, to reason justly, and puts us on our guard against the common tricks 6 of unfair writers and talkers, or the confusions of such as are puzzle-headed, is a most valuable part of a man's education, and one of which he will find the benefit whenever he has occasion to open his mouth to speak, or his ears to hear. And, finally, all that makes a man's mind more active, and the ideas which enter it nobler and more beautiful, is a great addition to his happiness whenever he is alone, and to the pleasure which others derive from his company when he is in society. Therefore, it is most useful to learn to love and understand what is beautiful, 7 whether in the works of God, or in those of man; whether in the flowers and fields, and rocks and woods, and rivers, and sea and sky; or in fine buildings, or fine pictures, or fine music; and in the noble thoughts and glorious images of poetry. This is the education which will make a man and a people good, and wise, and happy.
A POOR Monk, of the order of St. Francis, came into the room to beg something for his convent. The moment
I cast my eyes upon him, I was determined not to give him a single sous; and accordingly, I put my purse into my pocket-buttoned it up-set myself a little more upon my centre, and advanced up gravely to him; there was something, I fear, forbidding in my look: I have his picture this moment before my eyes, and think there was that in it, which deserved better.
The monk, as I judged from the break in his tonsure, 2 a few scattered white hairs upon his temples being all that remained of it, might be about seventy-but from his eyes, and that sort of fire that was in them, which seemed more tempered by courtesy than years, could be no more than sixty-Truth might lie between. He was certainly sixtyfive and the general air of his countenance, notwithstanding something seemed to have been planting wrinkles in it before their time, agreed to the account.
It was one of those heads which Guido has often painted-mild, pale, penetrating; free from all common3 place ideas of fat contented ignorance, looking downwards upon the earth. It looked forward; but looked as if it looked at something beyond this world. How one of his order came by it, Heaven above, who let it fall upon a monk's shoulders, best knows; but it would have suited a Bramin; and had I met it upon the plains of Indostan, I had reverenced it.
The rest of his outline may be given in a few strokes ; one might put it into the hands of any one to design; for it was neither elegant nor otherwise, but as character and 4 expression made it so. It was a thin, spare form, something above the common size, if it lost not the distinction by a bend forward in the figure-but it was the attitude of entreaty; and, as it now stands present to my imagination, it gained more than it lost by it.
When he had entered the room three paces, he stood still; and laying his left hand upon his breast, (a slender white staff with which he journeyed being in his right,) when I had got close up to him, he introduced himsel with the little story of the wants of his convent, and the 5 poverty of his order-and did it with so simple a grace, and such an air of deprecation was there in the whole cast of his look and figure-I was bewitched not to have been