She said, "I am aweary, aweary, 4. About a stone-cast from the wall, All silvergreen with gnarled bark, She only said, "My life is dreary, 5. And ever when the moon was low, In the white curtain, to and fro, She saw the gusty shadow sway. But when the moon was very low, And wild winds bound within their cell, Upon her bed, across her brow. She only said, "The night is dreary, 6. All day within the dreamy house, The doors upon their hinges creaked; Old faces glimmered through the doors, 7. The sparrow's chirrup on the roof, The poplar made, did all confound Tennyson. A lover would not tread A cowslip on the head, Though he should dance from eve till peep of day-Nor any drooping flower Held sacred for thy bower, Wherever he may sport himself and play. Beneath my palm-trees, by the river side, Brimming the water-lily cups with tears Beneath my palm-trees, by the river side, Beneath dark palm-trees by a river side? And as I sat, over the light blue hills Into the wide stream came of purple hue- The earnest trumpet spake, and silver thrills Like to a moving vintage down they came, O then, O then, thou wast a simple name! Within his car, aloft, young Bacchus stood, With sidelong laughing; And little rills of crimson wine imbrued His plump white arms, and shoulders, enough white For Venus' pearly bite; And near him rode Silenus on his ass, Pelted with flowers as he on did pass Whence came ye, merry Damsels! whence came ye, So many, and so many, and such glee? Why have ye left your bowers desolate, Your lutes, and gentler fate? "We follow Bacchus! Bacchus on the wing, A conquering! Bacchus, young Bacchus! good or ill betide, To our wild minstrelsy!" Whence came ye, jolly Satyrs! whence came ye, "For wine, for wine we left our kernel tree; For wine we follow Bacchus through the earth; Great god of breathless cups and chirping mirth !— Come hither, lady fair, and joined be To our mad minstrelsy!" With toying oars and silken sails they glide, Mounted on panthers' furs and lions' manes, About the wilds they hunt with spear and horn, I saw Osirian Egypt kneel adown I saw parch'd Abyssinia rouse and sing I saw the whelming vintage hotly pierce The kings of Ind their jewel-sceptres vail, Before young Bacchus' eye-wink turning pale. And I have told thee all thou mayest hear. The Ideal is in thyself; thy condition is but the stuff thou art to shape that same Ideal out of. What matters whether such stuff be of this sort or of that; so the form thou give it be heroic, be poetic?—Sartar Resartus. The Mind is its own place, and in itself Milton. OF GOD. THE philosopher neither denies nor asserts the being of a God: having no proof on either side of the question. Proof of the non-existence of a God can never be obtained: there may be many Gods, many existences differing from humanity, superior and inferior; but may be is no proof. Since God has never been made manifest to our senses, through which medium alone we can obtain satisfactory evidence, we can have no knowledge of his existence. They, to whom God has revealed himself, must believe in him; but with them the efficacy of the revelation rests: their account thereof is but the evidence of Man, who frequently errs, and sometimes lies. We must either allow all accounts of revelations, and consequently admit the truth of the Koran as well as of the Bible; or, on the same ground that we reject the one, refuse all. Implicit faith in every pretender to direct communion with God, whether Moses or Mahomet, St. John, Johanna Southcote, or John Thom; or entire rejection of that which can never be distinguished from imposture. There is needed then an express revelation to every individual of every generation: "LET GOD SO SPEAK, AND THE UNIVERSE WILL BE CONVINCED!" WHAT IS SPACE? IS SPACE CREATED OR UNCREATED? WE cannot conceive it possible to be created, since we cannot conceive it as non-existent; nor can we conceive it as annihilated or annihilable. If it have length, breadth, and depth, they must be infinite; if capacity, infinite and unbounded. It seems to be omnipresent, eternal, and unchangeable; to contain what existence it has, in the very idea, nature, or essence of it; to be a necessary being; to have a sort of self-existence. It seems to be an impassable, indivisible, and immutable essence; It looks like an all-pervading, all-containing nature, an all-comprehending being. What are all these but attributes of Godhead? and what can this be but God? Objections-1. If Space be God, then all bodies are situated in God, as in their proper place;-then every single body exists in part of God, and occupies so much of the dimensions of Godhead as it fills of space. 2. If Space were God, then God, though in the whole immeasurable, yet hath millions of parts, really distinct from each other, measurable by feet, inches, &c. even as the bodies contained therein; and, according to this notion, it may be most properly said, that one part of God is longer than another part of him, and that twenty-five inches of the Divine Nature, long, broad, and deep, will contain above two feet of solid body, &c. Another hard consequence of supposing space to be God is this, Then every part of this divine space will contain perfections in it complete or only some part of each of them. If only some part of each, then each part of the space, whether an inch or a mile square, has a degree or share of wisdom, power, and holiness, in proportion to its dimensions-or we must allow that every part of space contains all these divine attributes in it completely; and if so, then not only every mile, but every inch of space, (if space be God) is all-wise, all-holy, almighty. Besides, if every inch of space contain completely these perfections, then there seem to be so many complete wisdoms and powers, that is in reality so many all-wise and almighty beings as there are inches or minutest parts of space; for every part of space seems to be as much independent on any other part, as one part of matter is independent on |