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waving landscape. Here nothing bold and grand, nothing abrupt and brilliant is seen, but every portion bearing an harmonious relation to every other portion, and as the eye opens upon it, the air of gentleness proceeding from the scene awakens pleasing emotions exciting the feeling of love in the observer, while he unconsciously utters: this is beautiful.
Claude Lorraine had an eye for such scenes, a heart to feel their charm and a genius to paint them. The landscape pictures of Claude Lorraine are distinguished by their uniformly varied gentleness as examples of the purest landscape beauty, and while one contemplates his paintings, the spirit of gentleness which arises out of, and invests the scene is imparted to the observer; and thus he often feels himself filled with a kindred spirit of gentleness, which pervading all the faculties of his nature, and placing them in harmonious relations with one another; by its influence transfers the expression of the spirit of beauty to his features, at the same time that it fills his heart with joy. Therefore from inanimate nature and from works of art, man may receive beauty of spirit.
Animated nature is filled more fully with objects containing this beauty of spirit which gentleness manifests.
The dove is at the present day, as it was at the beginning of the Christian Era an object of peculiar interest in this respect. Gentleness is the characteristic by which it attracts this interest. This spirit of gentlenees is the actuating principle of the dove, and it is manifested, not only in its graceful motions, but also in the soft tones of its voice, and in the mild light of its eyes; and because these peculiarities are so essentially the constituents of the spirit of beauty, and are possessed in such an inimitabie degree by the dove, it has become a standard love-producing object. The words dove-like eyes, dove-like voice, dove-like manners, are often used, to denote the beauty of spirit of the person, by whom it is manifested, and every one feels the love-exciting expression and influence of such a person. From doves then, and from other living objects of a kindred character in the animal kingdom, man may receive in bis nature beautifying and harmonizing influences, which acting on, in and thronghout his human nature help in the formation and in the building up within him of a high and happy spirit nature.
Among the crowds of men who throng the streets and are met in the various walks of life, who is the one that is unanimously
pointed out by every member of the human family, as the finest specimen of the race? A gentle-man. The pure meaning of this word gentleman is very different from that adulterated meaning, which signifies a man of fashion. The pure meaning, is, a person who combines the spirit of gentleness, with the spirit of manliness. When a man has grown up under the influences of good-breeding, he is supposed to be such a person.
Some men are gentlemen by nature. But whether this spirit of gentleness, which distinguishes this kind of men, be inborn in their nature or ingrafted in it by good-breeding, is comparatively immaterial to this argument. The title to this virtue may be inherited through “gentle-blood” or purchased by the experience of life, and when completely attained, it fills and invests its possessor with a spirit of beauty and harmony of character, which makes him the most attractive and love-exciting man in the human family.
Shakspeare used this quality of gentleness to denote the leading trait in the character of Brutus, which he wished to represent as one of the most perfect order.
“His life was gentle; and the elements
And say to all the world: This was a man.” Yet there is another and a higher element of spirit beauty, and it is seen more preeminently conspicuous in the one who was
“Last at the cross and earliest at the tomb." Woman's element is devotion. Who can deny her superiority to man in the grace of person? Who would not affirm for her even a higher superiority to him in the grace of spirit? This elegant refinement of soul in woman is inanifested most palpably in the instance of the Holy-Sisterhood.
“How happy is the blameless vestal's lot;
Grace shines around ber with serenest beams,
To sounds of heavenly harps she dies away,
And melts in visions of eternal day.” This high ideal state into which woman's gentle nature is enraptured by devotion, is not the only state, in which she wins the disinterested love of mankind. But when we view her in the garden of the human mind, cultivating the flowers of virtuc, training the
tendrils of affection, bending the twigs of intellect, inclining them all towards a high, a heaven aspiring life; or when we view her in a sphere still more material, relieving the afflictions of suffering humanity, soothing the sorrow of the sick, and smoothing the pillow of the dying, this trait of devotion imparts to her whole character a quality which arouses a feeling of pure angelic spirit love.
Souls which are freest from sin, are most beautiful, and though many spotless fair ones are daily seen moving among the ordinary domestic circles, yet that one must be eminently fortunate who, surrounded by the contaminating influences of a vain-glorious society, can still cultivate her spirit, and keep it blooming in all the true glory of primeval beauty.
But even their enemies admit that the Holy Sisterhood are most sinless, and therefore they may here be presented as the fairest examples of beautiful souls, — the real spirit beauties of earth.
But what can be considered as an element of spirit brilliancy ? in harmony with this train of ideas. It may be the last thing that would be imagined. As in the exquisite “Paradise and the Peri,” something holier far than the last drop of blood from the heart of a patriot dying for his country, was necessary to obtain an entrance within the golden gates of the Celestial City, though the blood of the patriot is precious in the eye of Heaven, so something that contains a quality unalloyed by the smallest particle of a worldly nature must be found to constitute a true element of spirit brilliancy.
This element is sometimes found among the highest, sometimes even among the lowest orders of mankind. The Peri found the symbol of this element in the eye of a wretched man.
"By the child's side in humble prayer.”
'Twas when the golden orb had set,
Her harbinger of glory near!" The symbol of this same element was seen in the eye of Peter who swept bitterly” when he repented his denial of Our Lord. Repentance is an element of spirit brilliancy - it is a change in the heart, springing from an injury done or a duty undone. This change is startling—it is a flash in the heart—and excites the feeling of alarming astonishment in the moral world, like a flash of wit in the mental, or a flash of fire in the physical world. And though the tear of repentance starts in bitterness it flows in joy and ends in rapture.
To refute a prejudice entertained against a repentant feeling on account of its associated bitterness, it is fair to observe, that the bitterness experienced in the out-burst of the feeling, is caused by the preceding transgression--being its concentrated consequent anguish--which, otherwise, if not thus ended, would
“Like a wounded snake drag its slow length along through life and immortality. This pang is not caused, but only occasioned by repentance, which again gives occasion for immediate joy in that an offspring is born in the spirit.
Man thus approaches towards freedom from the burden of his transgression, and experiences anticipations of a glorified existence.
To refute the common idea that repentance is contemptible, it may be said, that the amende honorable, among gentlemen' which distinguishes fine souls, is, in itself, only a stepping stone to the sphere of the high spirit of repentance.
The tear of penitence is a gem of glory.
(Conclusion in December Number.)
BY TIE JUNIOR EDITOR.
'It is a singular destiny, my dear son, which unites us. I see in thee a civilized man transformed into a savage; thou seest in me a savage whom the Great Spirit (I know not for what purpose) has wished to civilize. Each of us having entered upon the career of life from the two opposite conditions, thou art come to repose thyself in my position, and I have been to dwell in thine: therefore it is natural for us to have a totally different view of objects. Who has gained, or who has lost the most by this change of position, thou or I? That is what only the Genii know, among whom the one who is least wise has more wisdom than a whole world of men.
‘By the next moon of flowers,'') it will have been seven times ten snows, and three snows more,16) since my mother gave me birth on the banks of the Meschacebé. The Spaniards established themselves a short time previous in the Bay of Pensacola ; but Louisiana was yet uninhabited by a single pale face. I counted scarcely seventeen falls of the leaves, when I marched with my Father, the warrior Outalissi, against the Muscogulges, a powerful nation of the Floridas. We united with the Spaniards our allies, and joined in battle on one of the branches of the Maubile. Areskoui!:) and the Manitous did not favor us. The enemies triumphed; my Father lost his life; I was wounded twice while defending him. Oh! why did I not then descend into the region of souls !18) I would have avoided the misfortunes which awaited me on the earth. The Spirits ordained otherwise: I was hurried away by the fugitives to Saint-Augustin.
'In that City, newly built by the Spaniards, I ran the risk of being carried off to the mines of Mexico, when an old Castilian,
15) Month of May. 16) Snow for year, 73 years. 17) God of war. 18) The hell of the heathens,