one they want. I can easily believe this, for I could see all that was going on in the deep water under our keel when we were out of the wind; every ridge of pebbles, every tuft of weed, every whim of each fish's tail, I could mark from my seat. The bottom seemed to be all pebbles where it was not too deep to be clearly seen. In some parts the lake is of unmeasured depth.

It was three o'clock before we returned; and, as it is not usual for visiters to spend six or seven hours of a morning on the lake, the good people at the Lake House had been for some time assuring one another that we must have been cast away. The kind-hearted landlady herself had twice been out on the top of the house to look abroad for our boat. I hope the other members of my party will be spared to visit this scene often again. I can hardly hope to do so; but they may be sure that I shall be with them in spirit, for the time will never come when my memory will not be occasionally treated with some flitting image of Lake George.

CEMETERIES.

"Diis manibus."

Ancient Inscription.

As might have been predicted, one of the first directions in which the Americans have indulged their taste and indicated their refinement is in the preparation and care of their burial-places. This might have been predicted by any one who meditates upon the influences under which the mind of America is growing. The pilgrim origin of the New-England population, whose fathers seemed to think that they lived only in order to die, is in favour of all thoughts connected with death filling a large space in the people's minds. Then, in addition to the moving power of common human affections, the Americans are subject to being more incessantly reminded than others how small a section of the creation is occupied by the living in comparison with that engrossed by the dead. In the busy, crowded empires of the Old World, the invisible are liable to be forgotten in the

stirring presence of visible beings, who inhabit every corner, and throng the whole surface on which men walk. In the New World it is not so. Living men are comparatively scarce, and the general mind dwells more on the past and the future (of both which worlds death is the atmosphere) than on the present. By various influences, death is made to constitute a larger element in their estimate of collective human experience, a more conspicuous object in their contemplation of the plan of Providence, than it is to, perhaps, any other people. As a natural consequence, all arrangements connected with death occupy much of their attention, and engage a large share of popular sentiment.

I have mentioned that family graveyards are conspicuous objects in country abodes in America. In the valley of the Mohawk, on the heights of the Alleghanies, in the centre of the northwestern prairie, wherever there is a solitary dwelling there is a domestic burying-place, generally fenced with neat white palings, and delicately kept, however full the settler's hands may be, and whatever may be the aspect of the abode of the living. The new burial-places which are laid out near the towns may already be known from a distance by the air of finish and taste about their plantations; and I believe it is allowed that Mount Auburn is the most beautiful cemetery in the world.

Before visiting Mount Auburn I had seen the Catholic cemetery at New-Orleans, and the contrast was remarkable enough. I never saw a city churchyard, however damp and neglected, so dreary as the New-Orleans cemetery. It lies in the swamp, glaring with its plastered monuments in the sun, with no shade but from the tombs. Being necessarily drained, it is intersected by ditches of weedy stagnant water, alive with frogs, dragon-flies, and moscheto-hawks. Irish, French, and Spanish are all crowded together, as if the ground could scarcely be opened fast enough for those whom the fever lays low; an impression confirmed by a glance at the dates. The tombs of the Irish have inscriptions which provoke a kind of smile, which is no pleasure in such a place. Those of nuns bear no inscription but the monastic name-Agathe, Seraphine, Thérèse-and the date of death. Wooden crosses, warped in the sun or rotting with the damp, are in some places standing at the heads of graves, in others are leaning or fallen. Glass boxes, con

taining artificial flowers and tied with faded ribands, stand at the foot of some of these crosses. Elsewhere we saw pitchers with bouquets of natural flowers, the water dried up and the blossoms withered. One enclosure surrounding a monument was adorned with cypress, arbour vitæ, roses, and honeysuckles, and this was a relief to the eye while the feet were treading the hot dusty walks or the parched grass. The first principle of a cemetery was here violated, necessarily, no doubt, but by a sad necessity. The first principle of a cemetery-beyond the obligation of its being made safe and wholesome-is that it should be cheerful in its aspect. For the sake of the dead, this is right, that their memories may be as welcome as possible to survivers; for the sake of the living, that superstition may be obviated, and that death may be brought into the most familiar connexion with life that the religion and philosophy of the times will allow ; that, at least, no binderance to this may be interposed by the outward preparations for death.

It has sometimes occurred to me to wonder where a certain class of persons find sympathy in their feelings about their dead friends, or whether they have to do without it; those, and they are not a few, who are entirely doubtful about a life beyond the grave. There are not a few Christians, I believe, and certainly many who are Christians only nominally or not at all, who are not satisfied about whether conscious life ends here, or under what circumstances it will be continued or resumed if this life be but a stage of being. Such persons can meet nothing congenial with their emotions in any cemeteries that I know of; and they must feel doubly desolate when, as bereaved mourners, they walk through rows of inscriptions which all breathe more than hope, certainty of renewed life and intercourse, under circumstances which seem to be reckoned on as ascertained. How strange

it must be to such to read of the trumpet and the clouds, of the tribunal and the choirs of the saints, as literal realities, expected like the next morning's sunrise, and awaited as undoubtedly as the stroke of death, while they are sending their thoughts abroad meekly, anxiously, imploringly, through the universe, and diving into the deepest abysses of their own spirits to find a resting-place for their timid hopes! For such there is little sympathy anywhere, and something very like mockery in the language of the tombs.

Evidences of the two extremes of feeling on this matter

are found, I am told, in Père la Chaise and Mount Auburn. In Père la Chaise every expression of mourning is to be found; few or none of hope. The desolate mother, the bereaved brother, the forlorn child, the despairing husband, all breathe their complaint, with more or less of selfishness or of tenderness; but there is no light from the future shining over the place. In Mount Auburn, on the contrary, there is nothing else. A visiter from a strange planet, ignorant of mortality, would take this place to be the sanctum of creation. Every step teems with the promise of life. Beauty is about to "spring up out of ashes, and life out of the dust;" and Humanity seems to be waiting, with accla mations ready on its lips, for the new birth. That there has been any past is little more than matter of inference. All the woes of bereavement are veiled; all sighs hushed; all tears hidden or wiped away, and thanksgiving and joy abound instead. Between these two states of mind, the seriously, innocently doubtful stand alone and most desolate. They are speechless, for none question them or care to know their solicitudes, for they are an unsupposed class in a Christian community. In no consecrated ground are there tombs bearing an expression of doubt or fear; yet, with the mind's eye, I always see such while treading the paths of a cemetery. It cannot be but that, among the diversity of minds diversely trained, there must be some less easily satisfied than others, some skeptical in proportion to the intensity of their affection for the departed; and it is to these that the sympathies of the happier should be given. If the rich should be mindful of the poor, if those who are ashore during the storm cannot but look out for the tempestdriven bark, those who part with their friends in sure and certain hope of a joyful resurrection should bear in mind with all tenderness such as have to part with their friends without the solace of that hope. Not that anything can be done for them beyond recognising them as fellow-mourners laid under a deeper burden of grief, and needing, therefore, a larger liberty of expression than themselves.

While rambling about in the cheerful glades of Mount Auburn, such thoughts occurred to me, as I hope they often do to others. To us, in whom education, reason, the prophecies of natural religion, and the promises of the gospel unite their influence to generate a perfect belief in a life beyond the grave, it is scarcely possible to conceive how these

scenes must appear to one whose prospects are different or doubtful. But it is good for our human sympathies and for our mutual reverence to make the attempt. The conclu sion would probably be, with others as with me, that the consecration of this place to hope and triumph would make it too sad for the hesitating and hopeless; and that such probably turn away from the spot where all is too bright and lovely for the desolate of heart.

It is, indeed, a place for the living to delight in while watching the sleep of the dead. There is no gloom about it to any but those who look abroad through the gloom of their own minds. It is a mazy paradise, where every forest tree of the western continent grows, and every bird to which the climate is congenial builds its nest. The birds seem to have found out that within that enclosure they are to be unmolested, and there is a twittering in every tree. The clearings are few: the woods preside, with here and there a sunny hillside and a shady dell, and a gleaming pond catching the eye at intervals. From the summit of the eminence, the view abroad over the woods is wonderfully beautiful: of the city of Boston on an opposite hill; of Fresh Pond on another side; of the University; and of the green country, studded with dwellings, and terminating in cloudlike uplands. Every aspect of busy life seems to be brought full into the view of the gazer from this "place of sleep." If he looks immediately below him, he sees here and there a monument shining among the trees; and he can hide himself in a moment in the shades where, as the breeze passes, the birch twinkles among the solemn pines.

As the burial lots have to be described with reference to different portions of the enclosure, every hill, every avenue, footpath, and dell must have its name. This naming might have spoiled all if it had been mismanaged; but this has been skilfully guarded against. The avenues and hills are called after forest trees, the footpaths after shrubs and flowers. Beech, Cypress, and Poplar Avenues; Hazel, Vine, and Jasmine Paths; and so on. must, of course, be ordered by the taste of the holders of lots; and the consequence necessarily is occasional incongruity.

The monuments

This place arose out of a happy union between two societies; one which had long wished to provide a private rural cemetery, and the Massachusetts Horticultural Society.