A king sat on the rocky brow
Which looks o'er sea-born Salamis
And ships, by thousands, lay below,

And men in nations;—all were his!
He counted them at break of day—
And when the sun set, where were they?

And where are they? and where art thou, My country? On thy voiceless shore The heroic lay is tuneless now ;

The heroic bosom beats no more; And must thy lyre, so long divine, Degenerate into hands like mine?

'Tis something, in the dearth of fame,
Though linked among a fettered race,
To feel, at least, a patriot's shame,
Even as I sing, suffuse my face;
For what is left the poet here?

For Greeks, a blush-for Greece, a tear.

Must we but weep o'er days more blessed?
Must we but blush ?-Our fathers bled.
Earth, render back, from out thy breast,
A remnant of our Spartan dead;
Of the three hundred grant but three,
To make a new Thermopyla.

What, silent still? and silent all ?

Ah! no;-the voices of the dead Sound like a distant torrent's fall,

And answer, "Let one living head, But one, arise,- -we come! we come!” 'Tis but the living who are dumb.

In vain, in vain strike other chords;
Fill high the cup with Samian wine!
Leave battles to the Turkish hordes,

And shed the blood of Scio's vine :

Hark! rising to the ignoble call-
How answers each bold bacchanal !

You have the Pyrrhic dance as yet→
Where is the Pyrrhic phalanx gone?
Of two such lessons, why forget

The nobler and the manlier one?
You have the letters Cadmus gave-
Think ye he meant them for a slave?

* *

Trust not for freedom to the Franks-
They have a king, who buys and sells.
In native swords, and native ranks,
The only hope of courage dwells;
But Turkish force, and Latin fraud,
Would break your shield, however broad.

Place me on Sunium's marbled steep,
Where nothing, save the waves and I,
May hear our mutual murmurs sweep;
There, swan-like, let me sing and die:
A land of slaves shall ne'er be mine-
Dash down yon cup of Samian wine!

LESSON CLII.

Liberty to Athens.-J. G. PERCIVAL.

THE flag of freedom floats once more
Around the lofty Parthenon;
It waves, as waved the palm of yore,
In days departed long and gone;

As bright a glory, from the skies,

Pours down its light around those towers,

And once again the Greeks arise,

As in their country's noblest hours;

Their swords are girt in virtue's cause,
Minerva's sacred hill is free-

Oh! may she keep her equal laws,

While man shall live, and time shall be.

The pride of all her shrines went down ;
The Goth, the Frank, the Turk had reft
The laurel from her civic crown ;

Her helm by many a sword was cleft:
She lay among her ruins low—

Where grew the palm, the cypress rose,
And, crushed and bruised by many a blow,
She cowered beneath her savage foes ;
But now, again she springs from earth,
Her loud, awakening trumpet speaks;
She rises in a brighter birth,

And sounds redemption to the Greeks.

It is the classic jubilee

Their servile years have rolled away }
The clouds that hovered o'er them flee,
They hail the dawn of freedom's day;
From Heaven the golden light descends,
The times of old are on the wing,
And glory there her pinion bends,
And beauty wakes a fairer spring;
The hills of Greece, her rocks, her waves,
Are all in triumph's pomp arrayed;
A light that points their tyrants' graves,
Plays round each bold Athenian's blade.

LESSON CLIII.

The moral Principles of the Bible of universal Application. -WAYLAND.

We possess taste, which is gratified by our progress in the knowledge of the qualities and relations of things, which delights in the beautiful, and glories in the vast; and, also, a

conscience, which is susceptible of affections peculiar to itself, upon the doing of right, or the commission of wrong; and these affections, so far as his history has been traced, have more to do than any other with the happiness or misery of man. Taking these facts for granted, it is not difficult to foretell what sort of intellectual and moral exhibitions will be most widely disseminated, transforming the human character and directing the human will. It is upon the supposition, that we may thus judge what will, in a particular manner, affect the human mind, that the whole science both of criticism and rhetoric is founded.

I have said that taste is gratified by progress in knowledge of the qualities and relations of things, or by striking exhibitions of what is commonly called relative beauty. Hence the pleasure with which we contemplate a theorem of widely extended application in the sciences, or an invention of important utility in the arts. Now, it is found that the material universe has been so created, as admirably to harmonize with this principle of our nature. The laws of matter are few, and comparatively simple; but their relations are multiplied even to infinity.

The law of gravitation may be easily explained to an ordinary man, or even to an intelligent child. But who can trace one half of its relations to things solid and fluid, things animate and inanimate? to the very form of society itself? to this system, other systems? in fine, to the mighty masses of this material universe? The mind delights to carry out such a principle to its ramified illustrations; and hence it cherishes, as its peculiar treasure, a knowledge of these principles themselves. Thus was it, that the discovery of such a law gave the name of Newton to immortality; reduced to harmony the once apparently discordant movements of our planetary system; taught us to predict the events of coming ages, and to explain what was before hidden, from the creation of the world.

Now he, who will take the trouble to examine, will perceive, in the gospel of Jesus Christ, a system of ultimate truths in morals, in a very striking manner analogous to these elementary laws of physics. In themselves, they are few, simple, and easily to be understood. Their relations, however, as in

the other case, are infinite. The moral principle, by which you can easily teach your little child to regulate her conduct in the nursery, will furnish matter for the contemplation of statesmen and sages. It is the only principle on which the decisions of cabinets and courts can be founded, and is, of itself, sufficient to guide the diplomatist through all the mazes of the most intricate negotiation.

Let any one who pleases make the experiment for himself. Let him take one of the rules of human conduct, which the gospel prescribes; and, having obtained a clear conception of it, just as it is revealed, let him carry it out in its unshrinking application to the doings and dealings of men. At first, if he be not accustomed to generalizations of this sort, he will find much that will stagger him; and he, perhaps, will be ready hastily to decide that the ethics of the Bible were never intended for practice. But let him look a little longer, and meditate a little more intensely, and expand his views a little more widely, or become, either by experience or by years, a little older, and he will more and more wonder at the profoundness of wisdom, and the universality of application, of the principles of the gospel. With the most expanded views of society, he can go nowhere, where the Bible has not been before him. With the most penetrating sagacity, he can make no discovery, which the Bible had not long ago promulgated. He will find neither application which inspiration did not foresee, nor exception against which it has not guarded.

Now, with these universal moral principles the Bible is filled. At one time, you find them explicitly stated; at another, merely alluded to; here, standing out in a precept; there, retiring behind a reflection; now, enwrapped in the drapery of a parable; then, giving tinge and coloring to a graphically drawn character. Its lessons of wisdom are thus adapted to readers of every age, and to every variety of intellectual culture. Hence, no book is adapted to be so universally read as the Bible. No other precepts are of so extensive application, or are capable of guiding under so difficult circumstances. None other imbue the mind with a spirit of so deep forethought, and so expansive generalization. Hence, there is no book which expands the intellect like the