Who, finally, in strong integrity

Of soul, 'midst want, or riches, or disgrace,
Uplifted calmly sat, and heard the waves
Of stormy folly breaking at his feet;

Now shrill with praise, now hoarse with foul reproach,
And both despised sincerely; seeking this

Alone, the approbation of his God,

Which still with conscience witnessed to his peace.

8. Praise of Virtue.

Pollok.

Know thou this truth, enough for man to know,
"Virtue alone is happiness below,"

The only point, where human bliss stands still
And tastes the good, without the fall to ill;
Where only merit constant pay receives,
Is blest in what it takes, and what it gives;
The joy unequall'd, if its end it gain ;
And, if it lose, attended with no pain.
Without satiety, though e'er so bless'd,
And but more relish'd, as the more distress'd;
The broadest mirth unfeeling Folly wears,
Less pleasing far than Virtue's very tears;
Good, from each object, from each place, acquir'd;
For ever exercised, yet never tired;
Never elated, while one man's oppress'd;
Never dejected, while another's bless'd;
And where no wants, no wishes can remain,
Since but to wish more virtue is to gain.

See the sole bliss, Heaven could on all bestow,
Which, who but feels can taste, but thinks can know;
Yet poor with fortune, and with learning blind,
The bad must miss, the good untaught will find;
Slave to no sect, who takes no private road,
But looks through nature up to nature's God;
Pursues that chain which links the immense design,
Joins heaven and earth, and mortal and divine;
Sees that no being any bliss can know,
But touches some above, and some below;

Learns, from this union of the rising whole,
The first, last purpose of the human soul;
And knows where faith, law, morals, all began,
All end-in love of God and love of man.

9. The Vanity of Life.

Reason thus with life ;

If I do lose thee, I do lose a thing

Pope.

That none but fools would keep; a breath thou art:
That dost this habitation, where thou keep'st,
Hourly afflict: merely, thou art death's fool;
For him thou labourest by thy flight to shun,
And yet run'st towards him still: thou art not noble;
For all the accommodations that thou bear'st

Are nurs'd by baseness: thou art by no means valiant;
For thou dost fear the soft and tender fork

Of a poor worm: thy best of rest is sleep,

And that thou oft provokest; yet grossly fear'st
Thy death, which is no more: thou art not thyself;
For thou exist'st on many a thousand grains
That issue out of dust: happy thou art not;
For what thou hast not, still thou striv'st to get;
And what thou hast, forget'st thou art not certain;
For thy complexion shifts to strange effects,
After the moon: if thou art rich, thou art poor;
For like an ass, whose back with ingots bows,
Thou bear'st thy heavy riches but a journey,
And Death unloadeth thee.

Shakspeare.

XIV.-Pause, Inflections of Voice, and Special Emphasis.

Words in ROMAN CAPITALS are especially emphatic, and to be used with the rising Inflection.

INTERROGATION.

Interrogation, in its simplest form, is merely the asking of a question; but it is frequently used as a

figure of speech, and, in such case, adds great force to eloquence in general, but especially to direct personal appeals.

Interrogation is denoted by the sign (?).

The word on which the main stress of the interrogation is laid, must be read (however placed in the sentence) with marked, but not violent and loud, Emphasis.

Questions usually terminate with the suspending pause; and if asked by a Verb, with the rising

inflection.

Questions commencing with Pronouns and Adverbs, terminate with the falling inflection.

In a series of questions separated by or, the first takes the rising inflection, and the remainder ordinarily the falling inflection.

Here, however, as in other instances, the aim of the reader must be to adapt his voice to the nature of the subject.

Antitheses and Contrasts involved in Interrogations, must be marked as nearly as circumstances allow, as previously described.

An answer to a question returns to the ordinary pitch, and follows the rules already given.

SIMULTANEOUS EXERCISES.

1. Shall a good man' feel no indignation against INJUSTICE and BARBARITY?

2. Have I no interest at ALL? Can I be contented with none - but one SEPARATE and DETACHED?

3. Am I not related to the very EARTH ITSELF? Are such abilities' made for NO PURPOSE? Would he give us talents that are NOT to be EXERTED? Would he give us capacities' that are NEVER to be GRATIFIED? 4. Twenty months are passed', - WHO shall restore them`?

5. When the thoughts are once disadjusted' - WHY are they not always in confusion? How is it - that

they are rallied in a moment'? - and from the wildest irregularity - reduced to the most ORDERLY ARRAY? 6. WHO distributes those pendulous floods through all the borders of the EARTH? To WHOм shall we ascribe the niceness of contrivance', which now

emits',

now restrains' them? - sometimes drives their humid train to ONE PLACE', - sometimes to ANOTHER? and dispenses them to this soil' in LARGER in smaller cOMMUNICATIONS?

to that

7. Was not her pride' more intolerable` than his LEVITY? Was not her rapine more intolerable` than his PROFUSENESS?

8. Suppose we should have the fortune to conquer for Stephen' will victory teach him MODERATION? will he learn from security that regard to our liberties which he could' not' learn' from DANGER"?

1.

PRACTICE.

Fret', till your proud heart' break`;
Go, show your slaves' how choleric' you are,
And make your bondmen tremble'. Must I BUDge?
Must I OBSERVE you? must I stand and crouch`
Under your TESTY HUMOUR? Never, Cassius.
Shakspeare.

2. Q. Hold you the watch TO-NIGHT?

A. We do', my lord.

3. To purchase Heaven', has GOLD the POWER?
Can GOLD remove the MORTAL HOUR?
In life'
can LOVE be bought with GOLD?
Are friendships' pleasures to be SOLD"?
No, all' that's worth a wish', a thought', -
Fair Virtue - gives' unbribed',

unbought'.

Dr. Johnson.

4. Reft of thy sons', amid' thy foes' forlorn -
Mourn', - widow'd queen', forgotten Sion', mourn`.
Is this' thy place', sad' city', this thy THRONE
Where the wild' desert rears its craggy STONE?
While suns unbless'd' their angry lustre fling' -
And way-worn pilgrims' seek the scanty SPRING?
WHERE now thy pomp', which kings with envy`

viewed?

WHERE now thy might', subdued`?

which all those kings'

Bp. Heber.

5. It must be so Plato', thou reason'st' well'; Else WHENCE this pleasing hope', this fond' desire',

This longing' after immortality'?

Or WHENCE this secret' dread', and inward' horror

Of falling into naught'? WHY shrinks' the soul` Back on herself, and startles' at destruction'? 'Tis the Divinity that stirs within' us';

Tis Heaven' itself', that points' out' a hereafter, And intimates' Eternity to man'.

Addison.

6. Extracts from the Philippics of Demosthenes.

But when, my Countrymen, will you begin to exert your vigour? Do you wait till roused by some dire