Such examiner, might be supposed to question himself, also, after this manner: I find that another of the few weeks of this transitory life, is gone; how many more are allotted to me; is there certainly even one more if time, if life itself, be a trust, what account have I to give, of the week that is gone ; have I learned any thing; am I wiser or better, or more worthy of my own respect, and that of others, then I was on the last sabbath; have I let the hours run by unmarked, by any useful act of mine; have they gone by, stamped and forever, with marks which I shall, and must, behold again; shall I then find that this week went by, as it could, and would, if I had known its value, and as I may hereafter vainly wish it had? Have I begun any thing of which I have not well considered the end; have I considered before I acted; have I taken care of irrevocable deeds? In what manner have I disposed of this week in the performance of my social trusts; have I done to others, as I would that they should do to me; have I escaped vain and criminal anger; have I said of any one, unlawfully, that which I should not dare to say to him; have I been gentle, charitable, civil, cheerful, kind hearted; have I rendered that which is due; have I made promises, which I cannot perform, or any which I should not make; whom have I offended; to whom have I given just cause of complaint that I knew not the laws of individual, or social life; if my peace of mind is disturbed, if a blush tinges my cheek, if a sigh bursts from my heart, if a tear dims my vision; must this have come over me, or could I have prevented it; might not this tranquil, blessed morn, have been to me, to my inmost heart, that which it is to those who know what is right, and who practise as they know? Can I go, as I shall hereafter wish I had done, with a pure, healthy, earthly frame, becomingly covered with the products of ingenious and commendable industry, and with a peaceful, grateful, and devout mind, into a social assembly of Chris tians; can I enter the temple of the Almighty, to thank him, that I live; that I am a rational being; that I live in a land of civil and religious freedom; that I can, and may, cultivate all the powers which he has given me, to my own benefit, and to his honor; that I am permitted to come into his presence, with intelligent, rational, virtuous, and devout citizens, who know, feel, and are grateful for, the blessings of the gospel, and the unrestrained right of profiting by the exalted hopes, and rewards, which it promises? 439. There is a portion of the sabbath day, after the public services are concluded, and also the evening of that day, which are passed in different modes by persons, who agree in most respects (it is believed), as to the manner, in which the preceding parts of the day should be passed. By some persons this portion of time is, in whole, or in part, devoted to reading, either the scriptures, or some other book, connected with religious instruction. By some persons, it is devoted, in whole, or in part, to domestic instruction on christian duties. Others, again, consider that the evening especially, is a proper timefor family friends, who are prevented from seeing each other at other times, to meet in a quiet and unoffending manner, for social intercourse. There seems to be no reasonable objection to either of these modes. It is to be remembered, that the sabbath was made for man, and not man for the sabbath.* It is, therefore, to be passed, in that way which seems to be reasonably adapted to man's religious, moral and social character. There is one consideration of serious importance in relation to children. Certainly care should be taken, that they do not associate with the sabbath, privations, re Those who are accustomed to read the scriptures, know that in the 2d chapter of Mark's gospel, these are the words of the Saviour: And the pharisees said unto him, "Behold, why do they on the sabbath day, that which is not lawful?" And he said unto them, "The sabbath was made for man, and not man for the sabbath; therefore, thẹ son of man is Lord also of the sabbath."' strictions and exactions, which make the approach of that day, unwelcome. On the contrary, it materially concerns their welfare, and that of society, that their feelings, as to the day, should be such, that they can anticipate it with pleasure, and look back on it with continually increasing satisfaction. NOTES. CASPAR HAUSER. THE account given of Caspar Hauser, in a little volume lately published by Carter and Hendee, Boston, is thought to be so well authenticated as to be received as true. It is remarkable in two views; 1. as being a most extraordinary, and (probably) unprecedented case, in the history of mankind. 2. as being exceedingly instructive and interesting, from its connexion with philosophy. In the first view, it is extraordinary that any motives should have led to the imprisonment of any human being, from early infancy, until he was seventeen years of age, in a dark apartment; and in perfect solitude, so that he had never seen any human being, nor heard any voice but his own; still more extraordinary, that he should always have been kept in one position, that is, seated on a floor, with his back against a wall; that he should never have been permitted to stand upright, nor to stretch himself out at length. It is not extraordinary that he should be ignorant of all things going on in the world, and of all words, or means of expressing himself; nor that he should have been a mere child, when born into the world at the age of seventeen. When Caspar was between 17 and 18 years of age, he was found, on the 26th of May 1828, in a street of the city of Nuremberg, (Germany.) He, of course, could give no account whence, or how he came., He was considered, and treated, as an idiot, or an impostor. It was not until he had learned the language of the country, that he could state what his condition had been. In the second view, this case is exceedingly interesting from the singular opportunity which it afforded, of demonstrating the process by which the senses, the moral principle, and the intellectual power are developed, by discipline, and education. Most unfortunately, it was not known, and could not be known, until sometime after Caspar had been at Nuremberg, what his former situation had been. It was then too late to watch the progress of development, or to do any thing but collect facts, from those who had seen him, from the time that Casper was thrown into Nuremberg, but before his case was known. When it was known, his faculties had already undergone a course of discipline, and the favorable opportunity for philosophy, had passed by. So far, however, as can be discerned from Caspar's history, it completely agrees with all the theories which are adopted in this volume, concerning the nature of the senses, the moral principle, and intellectual power. If it could have been, that the philosophers of Germany had known on the 26th of May 1828, what a treasure they had in poor Caspar Hauser, the most important and instructive light would have been cast on the phenomena of human nature: instruction, however, which, (it is to be hoped) no similar and unaccountable perseverance in crime, will ever again offer to human curiosity. The eminent author of this narration, properly calls the acts done to Caspar Hauser, by the striking name of, the murder of the soul. ON SLAVERY. THE principle, that all men are born free and equal, applies to all white citizens, throughout the United States, and to all persons, except in the slave-holding states. There was a time when a right to persons, as property, was recognized throughout the civilized world. There was no exception as to color. Some philosophers, whose names have survived more than twenty centuries, were slaves. Until very lately, the slave trade was lawful among the people of all Christian countries, as well as others. Our own country has the honor of ranking it with one of the most aggravated of crimes, piracy. When our ancestors settled here, no one doubted that slaves might be acquired by purchase, or inheritance, like any other property. Within a few years afterwards, there were slaves in all the colonies. The declaration of rights in Massachusetts, in the year 1780, was understood to put an end to slavery here. It would have disappeared, without the aid of that declaration, long before the present day, for many reasons, and among others, from interest; that is, that slaves cost more, in the whole, than their labor could produce. This fact, (if no other motives operate,) will finally abolish slavery far to the South; how far, it is difficult to say. Whether there be any part of the United States in which the white man, who drinks no ardent spirit, cannot safely labor in the summer sun, remains to be proved. The hot valley of Egypt was southward of any latitude in our country. The Jews labored in fields which are in the same latitudes with the southern part of Georgia.-The Greeks celebrated the Olympic games, for nearly a thousand years, in the month of July, unprotected from the sun, near the city of Elis, which is in the same latitude with the middle part of Virginia. Recently, in Virginia, the opinion has been publicly maintained, that the absence of prosperity there, is to be attributed to the presence of slavery; and some of the eloquent and manly orators of that state have declared, that there is a moral degradation, springing out of slavery, which may be expected to disappear with that evil. Have the labors of northern philanthropists had any tendency to produce such opinions? Probably, none, whatever. But they are believed to have had other effects, injurious to the interests of this part of the country, and on the disposition to preserve the Union. Whatever may be said, or thought, the owners of slaves are no more reponsible morally, for the existence of slavery, than they are for the elevation of their mountains, or the depth of their rivers. There are a few persons, in this part of the United States, who may be more commendable for good intentions, then for good information, on the subject of slavery. Those who deserve to be called philanthropists seem to forget, or not to know, what a length of time it takes, to others |