bishop of Carthage. He sold the plate of the church to redeem some slaves, and to alleviate the sufferings of others.

The latter facts are mentioned to suggest what might be done for the abolition or diminution of slavery in our land, if all our people were of the compassionate disposition of the two bishops. Here we may solemnly appeal to the consciences of all benevolent men, and ask, Would not the redemption of "seven thousand" slaves, and the preparing of them for freedom and happiness, be a far greater glory to Massachusetts. than a Bunker Hill Monument? Would not such a REDEMPTION MONUMENT also afford better evidence of real regard for liberty and the rights of man, as well as of gratitude to the Father of our mercies, the Author of our freedom? In which of these methods of employing property, should we be most likely to please God, and to avoid the fate which Rome brought on herself by glorying in war, and by enslaving other people?

After writing the preceding paragraphs, the following account of a manumission monument was discovered in a newspaper: "A gentleman in Virginia has contracted with a shipowner to take out to Hayti EIGHTY EIGHT slaves, all his own property; the price of whose passage he pays, and for whom he has purchased agricultural implements to the amount of 130 dollars."

At the close of life, and in the prospect of a judgment to come, the good man may reflect with joy on such a monument. In this a genuine love of liberty is displayed. How desirable then that such a philanthropic spirit should prevail through the land! If one man of wealth, in one year, can manumit or redeem eighty eight slaves, how many years would it require for all the white people in the United States to emancipate 2,000,000 of slaves? And who that deserves the name of a philanthropist, a patriot, or a friend to liberty, would not be willing to pay his just proportion of the expense of such an enterprise? Had all our military and naval expenses since 1810, been appropriated to the purposes of diffusing sentiments of peace, and the abolition of slavery, the state of our country at this time would have been a monument of glory, far surpassing any thing which the world has ever seen; and its security would have been far greater than it can possibly be made by fleets and armies.

This article may be closed by a brief statement of some facts for the consideration of the reader. Bolivar, the Liberator, has emancipated all his slaves. The Colombians have resolved on the total abolition of slavery.-The blacks of Hayti were once slaves; they are now free, and their masters have ceased to breathe.-Diocletian, one of the most celebrated of the Roman Emperors, was the son of a slave. Should the white people of this country continue to glory in their war for liberty, disregarding the condition of the slaves, a black Diocletian may become the Liberator of his sable brethren; for God, the Father of all is no respecter of persons, and "with him all things are possible."

LETTER FROM THE SOCIETY OF CHRISTIAN MORALS.

Paris, September 24, 1821. "The members of the provisional committee of the Society of Christian Morals having for its object the application of the precepts of Christianity to the social relations;

"To Messrs. the President and Members of the Peace Society in Boston.

"GENTLEMEN,

In addressing to you the Prospectus which accompanies this, we are happy to acknowledge that the useful labors to which you have devoted yourselves with so much zeal, furnished us with the first idea of the Society of Christian Morals, &c. the existence of which we now announce to you.

"If we have not adopted the title which you have appropriated to your association, it is on account of considerations derived from our local situation, and from our wants, which are not the same as yours. But by a careful perusal of our Prospectus, you will see that we propose the same end, namely, to withdraw men from whatever tends to divide them and render them miserable; and to incline them to sentiments of peace and benevolence, without which there can be neither Christian virtue nor happiness. The instrument which we shall make use of for attaining this end is the Gospel, the source of light and of all that is truly good. We shall frequently appeal to its truths and precepts; we shall make known, and shall propose to the imitation of men every thing which in every country is done or undertaken in a truly philanthropic and Christian spirit.

"But in order to succeed it will be important to us that men who are animated with the same desire with ourselves, should second our efforts, either by useful communications, or by any other assistance that may forward us.

"We are happy to believe that we do not presume too much on your zeal, in persuading ourselves that our enterprise will inspire you with interest, and that you will, either collectively or individually, do what may depend on you to insure our success. Our means are feeble, but we ardently desire to do good, and our confidence is in God.

"We are with respectful consideration,

"Gentlemen,

"For the Committee,

J. J. GOEPP."

N. B. This interesting letter, though dated in "1821," was received but a few weeks ago. Where it was detained we know not.

STORY OF THE ENVIOUS TAIL.

In ancient days-as story goes,
A serpent's Tail with envy rose,

Resolved to act a part sublime,
And reign as Head one half the time!

The Head awhile resigned his right,
And Tail with neither ears nor sight,
Exertions made to run a race,

But found himself quite out of place-
Exposed to ills of every kind,

As was the Head when placed behind.

As Tail soon saw his scheme was wild,
He owned the fact in language mild:-
"I thought," said Tail, addressing Head,
"'T was base to be forever led;
But I must now give up the point,
For every thing is out of joint.
Perhaps our Maker wisely meant,
That Tails as tails should be content;
I think it best for you and me,

As first we were we still should be."

The Head replied, with much good naturę,
"Experience teaches every creature:
I did not wish for sharp contentions
With what pertains to my dimensions;
As we are one as well as two

So you need me, and I need you;
While understanding what is right,
We shall no more each other slight;
Our Body we should both respect,
And never treat it with neglect ;
It holds the Heart, the seat of life,
And keenly feels the ills of strife.
Let this decree be understood,-
If I neglect the public good,
The Body may employ the Heart,
To act a firm but friendly part-
To check my motion when I slip,
And aid afford to guide the ship-
While you as rudder keep your stand-
Thus we may all get safe to land."

So let the men of every nation,
A lesson take and keep their station;
Let each the common good pursue,
And give to each his proper due ;
Then those below and those above,
May ills reform in peace and love.

Plutarch.

1

THOUGHTS ON MARTIAL POETRY.

POETIC powers were given with good intent,
To cherish love, and ills of strife prevent;
If then the charms of verse be misapplied,
To praise the works of hate, or pamper pride,
Such gross abuse of gifts Heaven must abhor,
"For God is love," the enemy
of war.

For heathen bards apologists may plead,

Tho' they have caused innumerous men to bleed;
They knew not God-their gods were gods of strife,
Who found delight in sacrifice of life.

But what apology can mortals find

For bards in christian lands, like pagans blind,
Who take Jehovah's name in vain-ah, worse,
Abuse it to extol man's greatest curse!
Alas shall men, who bear the Savior's name,
In praise of war the God of peace defame-
Ascribe to him a heart which can delight
To see his children with each other fight!
A character more vile was never given

To Milton's Rebels, who from bliss were driven !
Reclaim, O Lord, the Poets of this age,-
Let them no more extol a martial rage;
But, like their Savior, all their powers employ,
To fill the earth with love, and peace, and joy.
Christian Reflector.

INFLUENCE OF MERCY.

Selected from an English Poem, entitled " The Law of Mercy."

THEN, if we duly prize the Gospel-boon,

And know, the cruel cannot change the vile, A day of happier light must greet us soon,

When meek-eyed love shall conquer sin and guile. "Love conquers all," even monsters wild obey; Kindness subdues the tiger in his den;

It tames the roaming, ravenous beasts of prey;
It curbs the fierceness of more savage men.

Love binds e'en Madness better than his chains:
Shall man then, bless'd with reason-social man,
Tho' sunk in crime, alone refuse the rein,
Resisting nature's universal plan?

Shall man, with wisdom grac'd, with virtue crown'd,
Lord of the earth, and zealous for the skies-

With rule intrusted, ignorant be found

Of love's chief arts that most become the wise?
The wise, the noble, virtuous, good, and great-
Say, shall not these perform their Maker's will,
And on the terms his oracles dictate,

Tho' vice may rage, his laws on earth fulfil.

What have themselves to boast--from day to day,
Forbearance-mercy-providential care?

Snatch'd from the gulph when heedless on their way--
So spared and loved, shall they not also spare?

ANECDOTES AND FRAGMENTS.

Cesar

The Tears of Julius Cesar. Before Cesar had done much as a conqueror, as he was reading the life of Alexander the Great, he was observed to weep. His friends inquired the reason. replied "Do you think I have not sufficient cause for concern, when Alexander, at my age, reigned over so many conquered countries, and I have not one glorious achievement to boast?" This shows the pernicious tendency of writing the history of wars in the usual manner. Had historians and poets treated conquerors according to their deserts, as public robbers, this policy would probably have saved a hundred millions of mankind from untimely death.

Fabius Maximus. "Fabius thought it hard, while those, who breed horses and dogs, soften their tempers, and bring down their fierce spirits by care and kindness, rather than by whips and chains, that he who hath the command of men should not endeavour to correct their errors by gentleness and goodness."

Plutarch.

Remark of Gibbon. "As long as men shall continue to bestow more liberal applause on their destroyers than on their benefactors, the thirst of military glory will ever be the vice of the most exalted characters."

Phocion's Magnanimity. Philip of Macedon had been a formidable enemy to the Athenians. When the news of his death reached Athens, Phocion objected to any sacrifices or rejoicings on that account, saying, that "nothing could show greater meanness of spirit, than expressions of joy on the death of an enemy." Plutarch.

A number of years after the death of Philip, news arrived at Athens of the death of Alexander. Demades desired the people to give no credit to it. Phocion, seeing the Athenians elated and inclined to new commotions, endeavored to keep them quiet.