"That o'er thy teeming brain did raise The spirits of departed days Through all the varying year, And images of things remote, And sounds that long had ceased to float, With every hue, and every note, As living now they were; "And taught thee from the motley mass Each harmonizing part to class (Like Nature's self employed); And then, as worked thy wayward will, From these, with rare combining skill, With new-created worlds to fill Of space the mighty void. "O, then to me thy heart incline; To me whose magic coffers bear A lustre more refined." ROSALIE. "O pour upon my soul again That sad, unearthly strain, That seems from other worlds to plain; Thus falling, falling from afar, As if some melancholy star Had mingled with her light her sighs, That makes my heart to overflow, "For all I see around me wears The hue of other spheres; And something blent of smiles and tears So, at that dreamy hour of day First fell the strain of him who stole INVENTION IN ART IN OSTADE AND RAPHAEL-FROM THE LECTURES ON ART. The interior of a Dutch cottage forms the scene of Ostade's work, presenting something between a kitchen and a stable. Its principal object is the carcass of a hog, newly washed and hung up to dry; subordinate to which is a woman nursing an infant; the accessories, various garments, pots, kettles, and other culinary utensils. The bare enumeration of these coarse materials would naturally predispose the mind of one, unacquainted with the Dutch school, to expect any thing but pleasure; indifference, not to say disgust, would seem to be the only possible impression from a picture composed of such ingredients. And such, indeed, would be their effect under the hand of any but a real Artist. Let us look into the picture and follow Ostade's mind, as it leaves its impress on the several objects. Observe how he spreads his principal light, from the suspended carcass to the surround ing objects, moulding it, so to speak, into agreeable shapes, here by extending it to a bit of drapery, there to an earthen pot; then connecting it, by the flash from a brass kettle, with his second light, the woman and child; and again turning the eye into the dark recesses through a labyrinth of broken chairs, old baskets, roosting fowls, and bits of straw, till a glimpse of sunshine, from a half-open window, gleams on the eye, as it were, like an echo, and sending it back to the principal object, which now seems to act on the mind as the luminous source of all these diverging lights. But the magical whole is not yet completed; the mystery of color has been called in to the aid of light, and so subtly blends that we can hardly separate them; at least, until their united effect has first been felt, and after we have begun the process of cold analysis. Yet even then we cannot long proceed before we find the charm returning; as we pass from the blaze of light on the carcass, where all the tints of the prism seem to be faintly subdued, we are met on its borders by the dark harslet, glowing like rubies; then we repose awhile on the white cap and kerchief of the nursing mother; then we are roused again by the flickering strife of the antagonist colors on a blue jacket and red petticoat; then the strife is softened by the low yellow of a straw-bottomed chair; and thus with alternating excitement and repose do we travel through the picture, till the scientific explorer loses the analyst in the unresisting passiveness of a poetic dream. Now all this will no doubt appear to many if not absurd, at least exaggerated: but not so to those who have ever felt the sorcery of color. They, we are sure, will be the last to question the character of the feeling because of the ingredients which worked the spell, and, if true to themselves, they must call it poetry. Nor will they consider it any disparagement to the all-accomplished Raffaelle to say of Ostade that he also was an Artist. We turn now to a work of the great Italian,-the Death of Ananias. The scene is laid in a plain apartment, which is wholly devoid of ornament, as became the hall of audience of the primitive Christians. The Apostles (then eleven in number) have assembled to transact the temporal business of the Church, and are standing together on a slightly elevated platform, about which, in various attitudes, some standing, others kneeling, is gathered a promiscuous assemblage of their new converts, male and female. This quiet assembly (for we still feel its quietness in the midst of the awful judgment) is suddenly roused by the sudden fall of one of their brethren; some of them turn and see him struggling in the agonies of death. A moment before he was in the vigor of life, -as his muscular limbs still bear evidence; but he had uttered a falsehood, and an instant after his frame is convulsed from head to foot. Nor do we doubt for a moment as to the awful cause it is almost expressed in voice by those nearest to him, and, though varied by their different temperaments, by terror, astonishment, and submissive faith, this voice has yet but one meaning." Ananias has lied to the Holy Ghost." The terrible words, as if audible to the mind, now direct us to him who pronounced his doom, and the singly-raised finger of the Apostle marks him the judge; yet not of himself,-for neither his attitude, air, nor expression has any thing in unison with the impetuous Peter,-he is now the simple, passive, yet awful instrument of the Almighty: while another on the right, with equal calmness, though with more severity, by his elevated arm, as beckoning to judgment, anticipates the fate of the entering Sapphira. Yet all is not done; lest a question remain, the Apostle on the left confirms the judgment. No one can mistake what passes within him; like oue transfixed in adoration, his uplifted eyes seem to ray out his soul, as if in recognition of the divine tribunal. But the overpowering thought of Omnipotence is now tempered by the huan sympathy of his companion, whose open hands, connecting the past with the present, seem almost to articulate, "Alas, my brother!' By this exquisite turn, we are next brought to John, the gentle almoner of the Church, who is dealing out their portions to the needy brethren. And here, as most remote from the judged Ananias, whose suffering seems not yet to have reached it, we find a spot of repose,-not to pass by, but to linger upon, till we feel its quiet influence diffusing itself over the whole mind; nay, till, connecting it with the beloved Disciple, we find it leading us back through the exciting scene, modifying even our deepest emotions with a kindred tranquillity. This is Invention; we have not moved a step through the picture but at the will of the Artist. He invented the chain which we have followed, link by link, through every emotion, assimilating many into one; and this is the secret by which he prepared us, without exciting horror, to contemplate the struggle of mortal agony. This too is Art; and the highest art, when thus the awful power, without losing its character, is tempered, as it were, to our mysterious desires. In the work of Ostade, we see the same inventive power, no less effective, though acting through the medium of the humblest materials. JOSEPH T. BUCKINGHAM. JOSEPH T. BUCKINGHAM, one of the most prominent journalists of New England, is a descendant of Thomas Tinker, who came to Plymouth in the May Flower. His father, Nehemiah Tinker, resided at Windham, and ruined himself during the Revolutionary War by expending his whole property in the purchase of supplies for the army, for which he received pay in Continental currency, which rapidly depreciated, so that at his death, on the 17th of March, 1783, the several thousand dollars of paper money which he possessed, "would hardly pay for his winding sheet and coffin." He left a widow and ten children, the youngest of whom, Joseph, was born on the twenty-first of December, 1779. The widow endeavored to support the eight children dependent upon her by continuing her husband's business of tavern-keeping, but was obliged to abandon the establishment within a year, on account of ill health. She grew poorer and poorer, and her son records her thankfulness at receiving, on one occasion, the crusts cut from the bread prepared for the Holy Communion of the coming Sunday. She was at last compelled to solicit the aid of the selectmen of the town, and was supported in that manner for a winter. In the following year she received and accepted the offer of a home in the family of her friends, Mr. and Mrs. Lathrop, at Worthington, Mass. Her son, the subject of this sketch, was indentured at the same time by the selectmen to a farmer of the name of Welsh, until he attained the age of sixteen. He was kindly cared for in the family, and picked up a tolerable knowledge of reading, writing, and arithmetic. He devoured the few books he came across, and records his obligations to a set of Ames's Almanacs. At the expiration of his time he obtained a situation in the printing-office of David Carlisle, the publisher of the Farmer's Muserm, at Wal pole, N.H. The joviality of the wits who filled the columns of that famous sheet seems to have been shared in by the compositors who set up their articles, for they exhausted the poor boy's slender stock of cash by a demand for a treat, and then nearly choked him by forcing his own brandy down his throat. He remained only a few months with Carlisle, and then apprenticed himself in the office of the Greenfield (Mass.) Gazette. Here he exercised himself in grammar, by comparing the "copy" he had to set up with the rules he had learnt, and correcting it if wrong. In 1798 he lost his excellent mother. In 1803 he deserted the composing-stick for a few months, to fill the office of prompter to a company of comedians who played during the summer months at Salem and Providence. In 1806, having previously taken by act of legislature his mother's family name of Buckingham, he made his first essay as editor, by commencing a Monthly Magazine, The Polyanthus. The numbers contained seventy-two pages 18mo., with a portrait, each. It was suspended in September, 1807, and resumed in 1812, when two volumes of the original size and four in octavo appeared, In January, 1809, he commenced The Ordeal, a weekly, of sixteen octavo pages, which lasted six months. In 1817, he commenced, with Samuel L. Knapp, The New England Galaxy and Masonic Magazine. It was started without capital by its projector, who now had a wife and six children dependent on him, and frankly proposed to return a dollar and a half out of the three tendered by his first subscriber, on the plea that he did not believe he should be able to keep up the paper more than six months. By the aid of the Masonic Lodges it, however, became tolerably successful. Like his previous publications, it sided in politics with the Federal party. In 1828, Mr. Buckingham sold the Galaxy, in order to devote his entire attention to the Boston Courier, a daily journal, which he had commenced on the second of March, 1824. The prominent idea of its founders was the advocacy of the "protective system." Mr. Buckingham continued to edit the Courier until June, 1848, when he sold out his interest. In July, 1831, he commenced with his son Edwin The New England Magazine, a monthly of ninety-six pages, and one of the best periodicals of its class which ever appeared in the United States. The number of July, 1833, contains a mention of the death of Edwin at sea, on a voyage to Smyrna, undertaken for the benefit of health. He was but twentythree years of age. In November, 1834, the publication was transferred to Dr. Samuel G. Howe and John O. Sargent. During the years 1828, 1831-3, 1836, 1838-9, Mr. Buckingham was a member of the Legislature, and in 1847-8, 1850-1, of the Senate of Massachusetts. He introduced a report in favor of the suppression of lotteries, and performed other valuable services during these periods. Since his retirement from the press, Mr. Buckingham has published, Specimens of Newspaper Literature, with Personal Memoirs, Anecdotes, and Reminiscences, in two volumes duodecimo, which has passed through two editions; and Personal Memoirs and Recollections of Editorial Life, in two similar volumes. They contain a 1 pleasant resumé of his career, with notices of the many persons with whom, at different periods, he has been connected. MOSES STUART. His THIS eminent critic and philologist, the head of a school of Biblical learning in America, was born of honest but humble parentage in Wilton, Connecticut, March 26, 1780. He entered Yale at sixteen during the Presidency of Dwight, took his degree with the highest honors in 1799, then turned his attention to the law, to which he gave himself with earnestness, though he never practised the profession. From 1802 to 1804 he was tutor at Yale. In 1806, having in the meantime pursued the necessary preparation, he was ordained Pastor of the Centre Church in New Haven. services at this time are thus spoken of by his thoughtful and eloquent friend and eulogist, Dr. Adams. "The fervor, fidelity, and success of his career as a pastor are still matters of grateful remembrance and distinct tradition. Distinguished as is the reputation which he subsequently acquired as a scholar, there are many who think that his best efforts were in the pulpit. The congregation over which he was ordained, accustomed for a third of a century to a style of discourse clear, cold, and philosophic, which deserves to be designated as 'diplomatic vagueness,' were startled from indifference by the short, simple, perspicuous sentences of their new pastor, and more than all by the unaffected earnestness and sincerity with which they were delivered.”* In 1810 Mr. Stuart attained the marked position of his life with which he was to be identified during the remainder of his career, extending over a period of well nigh half a century, in his appointment to the Professorship of Sacred Literature at the Theological Seminary at Andover, which had then recently been engrafted upon the academy founded by the Hon. John Phillips at that place. Mr. Stuart succeeded to the brief term of instruction of the Rev. Eliphalet Pearson, who had been Professor of the Hebrew and Oriental languages at Harvard from 1786 to 1806. It is noticeable that Stuart was chosen, "not because of extraordinary proficiency in Oriental languages, for his knowledge of Hebrew was at this time very limited. Two years' preparation for the ministry, and five years in the diligent prosecution of his profession, had not furnished large opportunities for exact and extensive study. Choice was fixed upon him because of the general qualities which designated him as one able and willing to furnish himself for any station; and upon that thorough qualification he entered, with characteristic enthusiasm, immediately upon his transfer to this new office." The learned labors of Stuart began at once in his devotion to Hebrew studies, of which he knew nothing until after his arrival at Andover. His colleague, Dr. Woods, used to relate that he taught A Discourse on the Life and Services of Professor Moses Stuart: delivered in the city of New York, Sabbath evening, January 25, 1852, by William Adams, Pastor of the Central Presbyterian Church; an able and judicious production, which we have closely followed as the best authority on the subject. It is understood that a Life of Professor Stuart is in preparation by his son-in-law, Professor Austin Phelps, of the Andover Theological Seminary. Stuart the Hebrew alphabet. He prepared at first a manuscript grammar of that language, which his pupils copied. When the requisite Oriental type for its publication was procured Stuart found no compositors ready for its use, and had to commence the work with his own hands. His first Hebrew Grammar, without points, was published in 1821. He soon became acquainted with the earlier labors of Gesenius, learning the German language for that purpose. His later Hebrew Granimar, with points, was first published in 1831, and rapidly became the text-book in general use for this study. He also aided the study by his Hebrew Chrestomathy. rudiments of the language, Stuart next addressed Having laid this foundation in the study of the himself to the philosophical interpretation of the text. In this he brought new life to the old dogmatic theology which prevailed at the beginning of his career. "Whatever could cast light upon the Holy Scriptures, or the languages in which they were contained, was to Professor Stuart a matter of exuberant delight. Whether it was a discussion by Middleton on the Greek article, or an essay by Wyttenbach on the mode of studying language, or the archæological researches of Jahn, or the journal of an intelligent traveller in the Egean, or Lane's book on Egypt, or the explorations of the French in the valley of the Nile, or a Greek chorus, or a discovery of an inscription in Arabia Petrea, or exhumations in Ninevehanything, from whatever source, which explained a difficult verse in the Bible, or illustrated an anbetter comprehension of the three languages in cient custom of God's peculiar people, or led to a which the name of our Lord was written upon his cross-all was hailed by this Christian student with unbounded satisfaction." The application of his principles is thus characterized by the same pen. "After all the discriminations of Morus and Ernesti, republished by Professor Stuart, if I should undertake to condense his principles and practice concerning Biblical exegesis, aside from all technical phraseology, I should characterize it by common sense. Admit the distinctions as to literal and tropical language which are recognised in the ordinary conversation of ordinary men, and those modifications of language which are derived from local customs and use, and then let Scripture interpret Scripture. Compare spiritual things with spiritual, and let the obcious meaning of the Sacred Writings thus compared, be received as the true." With this exercise of the understanding, Stuart united the judgment of the heart, the verdict of a simple, earnest, spiritual faith, which reposed on the authority of the Bible. To this his learning * Dr. Adams records with just pride "the fourth edition of that Grammar was republished in England by Dr. Pusey, Regius Professor of Hebrew in the University of Oxford; and no small praise is it that a self-taught Professor in a Theological Seminary in a rural district of New England, should furnish text-books in oriental philology to the English universities, with their hereditary wealth of learned treasure and lordly provisions for literary leisure. The Hebrew Chrestomathy of Professor Stuart was reprinted in like manner at Oxford soon after its appearance. The Hebrew Grammar by Dr. Lee, of Cambridge University, England, did not appear till six years after the publication of Mr. Stuart's first edition." + Greppo's Essay on Champollion was translated in his family. Dr. Adams's Discourse, pp. 29, 30. character which they humorously portray. WILLIAM ELLERY CHANNING and argument were subsidiary. He showed how | larity from their spirited style, and the life and German learning might be employed and scriptural authority maintained. This was his service to the theology of his day and denomination. "The great merit," says an accomplished Oriental scholar, Mr. W. W. Turner, "of Professor Stuart, and one for which the gratitude and respect of American scholars must ever be his due, lies in the zeal and ability he has exhibited for a long series of years in bringing to the notice of the English.eading public the works of many of the soundest philologists and most enlightened and unprejudiced theologians of Germany; for to his exertions it is in a good degree owing that the names of Rosenmüller, Gesenius, Ewald, De Wette, Hupfield, Rödiger, Knobel, Hitzig, and others, are now familiar as household words to the present race of biblical students in this country, and to some extent in England."* In 1827 appeared his Commentary on the Epistle to the Hebrews, vindicating the authenticity of the work, giving a new translation with full notes on the text, and an elucidation of the argument. This was followed in 1832 by a Commentary on the Epistle to the Romans, in which the same philological course is pursued. Other commentaries followed in due course, provoking more or less of criticism, on the Apocalypse, the Book of Daniel, of Ecclesiastes, of Proverbs, the last of which he had just completed at the time of his death. Another series of works of Professor Stuart were his numerous articles in the periodicals, chiefly the Biblical Repository and Bibliotheca Sacra, as also his controversial writings, his Letters to Channing and others, of which he published a collection in a volume of Miscellanies in 1846. One of his last productions, which excited much interest and some opposition at the time in New England, was his defence of the policy of Daniel Webster in his Essay on Conscience and the Constitution, an assertion of the principle of obedience to the Compromise act. Stuart died at Andover, January 4, 1852. That he was industrious and energetic the bare enumeration of his works declares; but he also carried his enthusiasm of labor into the exercises with his classes, upon whom he impressed a hearty sympathy for his studies and his manner of pursuing them. Death found him at the age of seventy-two still active, still meditating new critical and learned labors in the inexhaustible field of biblical investigation. A daughter of Dr. Stuart, Mrs. Elizabeth Phelps, the wife of Professor Austin Phelps of Andover, attained distinction in a popular field of literature by her felicitous sketches of New England society, in a series of tales by H. Trusta, an anagram of her maiden name. They are entitled The Angel over the Right Shoulder; Sunny Side; Peep at Number Fire (a picture of clerical life); Kitty Brown; Little Mary, or Talks and Tales for Children, and The Tell Tale; or Home Secrets told by Old Travellers. The last was published in 1853, shortly after the death of the author. These tales have a well deserved popu • Literary World, No. 223. Was born at Newport, Rhode Island, April 7, 1780. He was in the fourth generation from John Channing, who came to America from Dorsetshire, in England. His father was William Channing, a man of education, and distinguished as a lawyer in Newport; his grandfather on the mother's side was William Ellery, the signer of the Declaration. He has in one of his writings, the Discourse on Christian Worship, at the Dedication of the Unitarian Congregational Church a Newport in 1836, paid a tribute to the genial influences of his birth-place upon his youth. "I must bless God," said he, “for the place of my nativity; for as my mind unfoided, I became more and more alive to the beautiful scenery which now attracts strangers to our island. My first liberty was used in roaming over the neighbouring fields and shores; and amid this glorious nature, that love of liberty sprang up, which has gained strength within me to this hour. I early received impressions of the great and the beautiful, which I believe have had no small influence in determining my modes of thought and habits of life. In this town I pursued for a time my studies of theology. I had no professor or teacher to guide me; but I had two noble places of study. One was yonder beautiful edifice,* now so frequented and so useful as a public library, then so deserted that I spent day after day, and sometimes week after week, amidst its dusty volumes, without interruption from a single visitor. The other place was yonder beach, the roar of which has so often mingled with the worship of this place, my daily resort, dear to me in the sunshine, still more attractive in the storm. Seldom do I visit it now without thinking of the work, which there, in the sight of that beauty, in the sound of these waves, was carried on in my soul. No spot on earth has helped to form me so much as that beach. There I lifted up my voice in praise amidst the tempest; there, softened by beauty, I poured out my thanksgiving and contrite confessions. There, in reverential sympathy with the mighty power around me, I became conscious of power within. There, struggling thoughts and emotions broke forth, as if moved to utterance by nature's eloquence of the winds and waves. There began a happiness surpassing all worldly pleasures, all gifts of fortune, the happiness of communing with the works of God. Pardon me this reference to myself. I believe that the worship, of which I have this day spoken, was aided in my own soul by the scenes in which my early life was passed. Amidst these scenes, and in speaking of this worship, allow me to thank God that this beautiful island was the place of my birth." He completed his education at Harvard with the highest honors in 1798. He then engaged for a while as tutor to a family in Virginia, where his health became permanently enfeebled. He was Boston, June 1, 1803; visited Europe subseordained pastor of the Federal Street Church, The Redwood Library. quently, and on his return continued alone in his | tions, and argued simply, clearly, forcibly on its charge till 1824. Bm E Chanwing From that time for the remainder of his life he was connected with the same church, discharging its duties as his strength permitted; withdrawing, towards the close of his career, to strict retirement, husbanding his delicate health for his numerous literary efforts. In these he always exercised an important influence, and through them was as well known in England as in America. The collection of his works embraces six volumes, the larger portion of which is devoted to his theology, as a leader of the Unitarians. His Moral Argument against Calvinism appeared in the Christian Disciple for 1820. The first of his writings which brought him into the general field of literature, his Remarks on the Character and Writings of John Milton, was published in the Christian Examiner for 1826, followed by his articles on Bonaparte, during the next two years, in the same journal, and the winning article on Fenelon in 1829. The force, directness, and literary elegance of these papers attracted great attention, and the more from the bold challenge to popular discussion which was thrown out in his uncompromising estimate of Napoleon. Apart from his influence as a religious leader, he had now gained the ear of the public at large-an authority which he availed himself of to act upon the moral sentiment of the nation, which he addressed in his publications on Slavery, War, Temperance, and Education. His address on Self Culture, delivered at Boston in 1838, has been one of the most successful tracts of its kind ever published. Its direct appeal to whatever of character or manliness there may be in the young is almost irresistible. This is the prevailing trait of Channing's style, its single, moral energy. The titles of his publications indicate the man and his method. A general subject, as War, Temperance, Slavery, is proposed simply by itself, disconnected with any temporary associations or accidents of place that might limit it by condi own merits, according to the universal standard of truth and justice. Channing pushes at once to the centre of his subject, like a man who has business at the court of truth, and is not to be set aside by guards or courtiers. He has the ear of this royal mistress, and speaks from ner side as with the voice of an oracle. Nothing can turn him "aside from the direct forthright." However deficient this course might be for the practical statesmanlike conduct of the world, and its circuitous progress to great ends, its influence on the mind of his own day, particularly on the young, is not to be questioned. Channing's moral vigor seemed to put new life into his readers. Notwithstanding the delicacy of his constitution, he appeared in public from time to time to within a short period of his death. His aspect was of great feebleness; small in person and fragile to excess, apparently contrasting with the vigor of his doctrines, but the well developed forehead, the full eye, the purity of expression, and the calm musical tone showed the concentration within. His oratory always charmed his audience, as in his winning tones he gained to his side the pride and powers of his hearers. The last public effort of Channing was his address at Lenox, in Berkshire County, Mass., on the 1st of August, 1842, the anniversary of Emancipation in the West Indies. It shows no diminution of the acuteness of his mind or of his rare powers of expression. Shortly after this time, while pursuing a mountain excursion, he was taken with typhus fever, and died at Bennington, Vermont, October 2, 1842. MILITARY GENIUS FROM THE ESSAY ON NAPOLEON. Military talent, even of the highest order, is far from holding the first place among intellectual endowments. It is one of the lower forms of genius; for it is not conversant with the highest and richest objects of thought. We grant that a mind, which takes in a wide country at a glance, and understands, almost by intuition, the positions it affords for a successful campaign, is a comprehensive and vigorous one. The general, who disposes his forces so as to counteract a greater force; who supplies by skill, science, and invention, the want of numbers; who dives into the counsels of his enemy, and who gives unity, energy, and success to a vast variety of operations, in the midst of casualties and obstructions which no wisdom could foresee, manifests great power. But still the chief work of a general is to apply physical force; to remove physical obstructions; to avail himself of physical aids and advantages; to act on matter; to overcome rivers, ramparts, mountains, and human muscles; and these are not the highest objects of mind, nor do they demand intelligence of the highest order; and accordingly nothing is more common than to find men, eminent in this department, who are wanting in the noblest energies of the soul; in habits of profound and liberal thinking, in imagination and taste, in the ca pacity of enjoying works of genius, and in large and original views of human nature and society. The office of a great general does not differ widely from that of a great mechanician, whose business it is to frame new combinations of physical forces, to adapt them to new circumstances, and to remove new obstructions. Accordingly great generals, away from. the camp, are often no greater men than the mecha |