creation, were offered to them, as conveying

an emblem of all that is lovely in nature, and

grateful to the sense, the harbingers of the most delightful season of the year, and the symbol of youth and beauty, which, though they bloom but to fade, and wither but to die, yet fade to bloom again with renovated charms, and die to pour into the lap of earth the rich fruits of future harvests and succeeding seasons. Even in the narrow confines of pagan vision we find, that female beauty was considered to possess no charms, unless the correspondent graces of the soul were its adorners and attendants. nus attired by the Graces, is an allegory, which the youthful mind should consider as conveying moral precepts, and admitting an interpretation susceptible of the greatest improvement. We are told in the beautiful metaphor of oriental language by him, "who gave his heart "to seek and search out by wisdom concerning "all things, that are under heaven,' and who had great experience of wisdom and knowledge,"

1 Eccles. i. 13.

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what are the loveliest attributes of the female sex.

"A virtuous woman is a crown to her husband. "Who can find a virtuous woman? for her I price is far above rubies.

"The heart of her husband doth safely trust " in her.

"She will do him good, and not evil, all the "days of her life.'

Strength and honor are her clothing, and she "shall rejoice in time to come.

"She openeth her mouth with wisdom, and in "her tongue is the law of kindness."

"Favor is deceitful, and beauty is vain, but "a woman who feareth the Lord, she shall be "praised."

And St. Peter, whose testimony as a disciple of Jesus, comes nearer to our bosoms and more forcibly to our conviction, calls it the incorruptible adorning of the heart, "even the " ornament of a meek and quiet spirit, which "is in the sight of God of great price."4 But is

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1 Prov. xxxi. 11, 12.

3 Prov. xxxi. 30.

2 Prov. xxxi. 25. 26.

4 1 Pet. iii. 4.

there not still a Grace, whose hallowed influence is more extensive, whose effects are more striking, whose virtues are more comprehensive, and whose value is inestimable? When the intellect is enriched with all the treasures of science, and the heart adorned with all the beauties of moral excellence, does not the soul of the true Christian aspire after a holier and more heavenly Grace? the Grace of the Holy Spirit, that directing, that restraining, that sanctifying and purifying Grace, without which our wisdom is but ignorance, our strength weakness, and our virtue vanity? It is this Grace which is the Christian's glory, the crown of his earthly hopes, and the certain promise of his future joys. This cheers him in his pilgrimage, through a world of sin and sorrow, and fits his "soul for the society of angels and the spirits " of just men made perfect."

'Heb. xii. 23.

THIRD DIVISION.

THE MARINE OR RIVER GODS.

THE Grecians attributed such wonderful effects to water, that not only the sea and rivers, but fountains and springs were honored with statues and religious inscriptions. The poets by their fictions increased this species of idolatry. These deities exceeded in number those of Heaven and every other part of the universe. The most remarkable were :

Neptune, who has been already mentioned among the celestial Gods; Oceanus, Nereus, Æolus; the Tritons, Proteus, Glaucus, Amphitrite; the Syrens, Scylla, and Carybdis, and the seaNymphs.

OCEANUS.

Oceanus was the son of Coelus and Terra. As he represents the greatest collection of water, he is considered the principal Marine Divinity; though, in the division of Saturn's kingdom, the dominion of the waves fell to the lot of Neptune, and he was worshipped as God of the Seas. Oceanus is pourtrayed under the figure of an old man seated upon the waves, holding a pike: near him is a sea monster, of a form unknown.

NEREUS.

Nereus was the son of Oceanus; from this God and his wife Doris, the Nymphs, or tutelar Deities of rivers, rivulets, and fountains, are said to have sprung. He is represented surrounded by his daughters, by dolphins and sea-horses.

Myth.

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