Introductory material (continued 2)

¹ A familiar suggests that an "oaken towel" might produce the desired effect. No doubt; and hence the expression "cudgel thy brains."

For the Southern Literary Messenger.

THE DIAMOND CHAIN.

While Rosa near me sweetly sung, And I beheld her blue eyes' light, A chain around my heart was flung, Its every link a diamond bright. But now that we are forced to part, And her loved voice no more I hear, The chain is withering up my heart— Its diamonds each a burning tear.

QUESTUS.

For the Southern Literary Messenger.

WHERE SHALL THE STUDENT REST?

A Parody on Constance's Song in Marmion.

Where shall the student rest Whom the fates destine Old law-books to digest, That baffle all digesting? Where through tomes deep and dry Spreads the black letter, Where endless pages lie Genius to fetter. Eleu loro, Eleu loro, Toil "sans remitter." There, while the sun shines bright, In law-fogs he's buried; There too by candle light, On law points he's worried: There must he sit and read, Puzzled forever— When shall his mind be freed? Never-more, never. Where shall the lawyer rest? He the hors-pleader? With brass and blunders drest— His client's misleader: In the lost lawsuit, Borne down by demurrer, Or forced to withdraw suit, Or quaking with terror. Eleu loro, Eleu loro, Fearing writ of error. His sham-pleas the court shall chide, Disgusted to see them; His warm blush the crowd deride Ere he can flee them; Blund'ring from bad to worse, Disgraced forever— Clients shall fill his purse, Never! oh, never!

For the Southern Literary Messenger.

THE AGE OF REPTILES.

Poets affect, that when the Earth was young All Nature's works were beautiful and bright, That Planets in their spheres harmonious sung Like Seraphs—joining in celestial flight; That flowers bloomed in one eternal spring, Scenting with luscious sweets the ambient air, That life was luxury, and pain a thing Not meant for man, but spirits of despair. Lady! it was not so—the world was rude— Behold the proof in Mantell's strange narration:¹ Its form, and elements, and fabric crude, And REPTILES were the "Lords of the Creation:" O! ingrate man! bethink thee of thy fate, Had thy Creator called thee then to being And left thee to the chances of a fate Beyond all bearing—hearing—feeling—seeing! Then lumbered o'er the rugged Earth strange forms, Misshapen—huge—gigantic—living wonders— Howling fit chorus to discordant storms, That, like a thousand Ætnas, crashed in thunders. Cleaving the dismal sky, with rushing sound Appalling monsters hurl their cumbrous length, And through the murky sea, in depths profound, Gambolled Leviathans in mighty strength. What thinks Philoclea of the pristine Earth? Believ'st thou Nature smiled at such beginning? If those huge occupants inclined to mirth, Their's was an age of awful ugly grinning! The seaman's figure of a seventy-four Showing her teeth—her guns in triple tiers— Were no hyperbole in days of yore, Howe'er extravagant it now appears.

¹ See the Edinburg Philosophical Journal and the 21st No. of Silliman's Journal, for some account of the Geological Age of Reptiles, by Gideon Mantell, Esq. F.R.S. &c. &c.

For the Southern Literary Messenger.

ANSWER

To Willis's "They may talk of your Love in a Cottage."

You may talk of your sly flirtation By the light of a chandelier; With music to play in the pauses, And nobody over near: Or boast of your seat on the sofa, With a glass of especial wine, And Mamma too blind to discover The small white hand in thine. Give me the green turf and the river— The soul-shine of love-lit eyes— A breeze and the aspen leaf's quiver, A sunset and GEORGIAN skies! Or give me the moon for an astral, The stars for a chandelier, And a maiden to warble a past'ral, With a musical voice in my ear. Your vision with wine being doubled, You take twice the liberties due, And early next morning are troubled With "Parson or pistols for two!" Unfit for this world or another, You're forced to be married or killed— The lady you choose—or her brother— And a grave—or a paragraph's filled. True Love is at home among flowers, And if he would dine at his ease, A capon's as good in his bowers As in rooms heated ninety degrees: On sighs intermingled he hovers, He foots it as light as he flies, His arrows, the glances of lovers, Are shot to the heart from the eyes!

For the Southern Literary Messenger.

EPIGRAM.

Said a Judge to a culprit he'd known in his youth, "Well Sandy! What's come of the rest of the fry?" "Please your worship," said Sandy, "to tell you the truth, They're every one hanged but your Honor and I."

For the Southern Literary Messenger.

VISIT TO THE VIRGINIA SPRINGS,

During the Summer of 1834. NO. III.

Whilst at the Salt Sulphur, I found it necessary, for a time, to exchange that for a water of a somewhat different character; and as the Blue Sulphur had begun to attract considerable attention, I determined to resort thither. Accordingly, I took the stage for Lewisburg, twenty-five miles distant from the Salt Sulphur, and within thirteen miles of the Blue. We travelled over the White Sulphur road as far as the splendid Greenbrier bridge on this turnpike, where we were landed at a hotel, to await the arrival of the Fincastle stage, to carry us on to Lewisburg. It was already dark before the stage came up, and although but three miles of our road lay before us, yet the whole distance was ascending, so that we could not travel out of the slowest walk. We however reached Lewisburg in time to discuss the merits of an excellent supper, and get into comfortable lodgings by a very reasonable bed time.

I was detained at this place for want of a conveyance to the Blue Sulphur, there being as yet no regular stage. The time, however, passed off pleasantly. Lewisburg contains about seven or eight hundred inhabitants; its situation is elevated—the scenery around quite picturesque; and, if the improvements progress as they have done for the past few years, it will soon become a very pretty village. This place is much frequented, during the spring season, by visiters at the White Sulphur—the distance being only nine miles, over a smooth, and for the most part, beautiful road.

After two days, I succeeded in obtaining a horse, and on the following morning set off, in company with a gentleman of the neighborhood, on the remaining thirteen miles to the Blue Sulphur. The way usually travelled by carriages is circuitous; consequently, we struck across through the country, on the most direct route to the Springs. Our road was exceedingly rough and hilly, without anything peculiarly interesting. Indeed, we were so completely imbosomed among the hills and forests, that nothing could be seen except the long ridge of the Muddy Creek Mountain, which lay before us. Before reaching the base, the road had dwindled into a blind bridle path, winding amongst the spurs of the mountain; and on ascending, it became so precipitious, and so covered with loose and rolling stones, as to render it almost impassable. We at length succeeded in reaching the summit—not however without having been obliged to dismount occasionally, and allow our horses to clamber after us over the worst parts of the way. We then travelled for two miles along the top of the mountain, over a level and beautiful road; after which we descended by a rough and rocky path, similar to that on the opposite side. A few miles more, over a fertile and cultivated country, brought us into the vicinity of the Blue Sulphur, or in the language of the country, to the Muddy Creek settlement.

As the accommodations at the Spring were already occupied, we rode up to an old fashioned log house, with a long piazza in front, surrounded by lombardy poplars and apple trees, and screened from the road by an intervening hill, and obtained accommodations with its kind and pleasant occupants. No part of my time among the mountains, was attended with more peculiar or deeper interest than that passed in the Muddy Creek settlement. Every thing about this region is calculated to bring one back to the early days of our country. The habits and customs are all after the unpretending fashion of the pioneers; and human character is here seen in its native simplicity. Refinement, with its luxuries and follies, has not yet penetrated this secluded region, to corrupt the plain and simple customs of its generous, open-hearted and upright yeomanry. Here too, as a friend remarked, we realize, to some extent, the amazing and almost startling rapidity with which our nation has sprung into existence. But a few years ago this was the undisputed home of the Indian. This identical house was once the last house on the frontier of civilized America; and one of the family now alive, was among the little band who first ventured across the Alleghany mountains, and carried the sounds of civilized life into these desolate wilds. Hers was the last family on the western frontier. Not a civilized being stood on the wide waste of wilderness which stretched far away to the shores of the Pacific. But, with unexampled rapidity, civilization has transformed the whole face of the country; and this old lady, who thought she "had gotten to the end of the world when she got to Greenbrier," has, within her own recollection, seen a nation springing up west of her, already putting on the vigor and energy of mature years, and outstripping the nations of the eastern world.

This interesting old lady, is indeed a complete "chronicler of the olden time." Her attire is in perfect keeping with her character. She still preserves the simple style of the by-gone century, uncorrupted by the supposed improvement of a later generation. The close cut cap, scarcely concealing the silvered locks of age—the muslin handkerchief, drawn neatly over the shoulders, covering a part of the plain tight sleeves, and confined under the girdle of a long-waisted tea-colored gown, were admirably suited to the bending, yet dignified and venerable figure which they adorned. Then to sit during the pensive hours of evening in the old piazza, overlooking the garden a few feet before us, which was the site of one of the earliest forts, the fields and the peaks, the scenes of frightful Indian massacres, and listen to her narratives of the perils and trials of the pioneers of Greenbrier, is a treat which a few years will probably put it out of the power of any to enjoy. Her graphic delineations of the horrors of a frontier life, sometimes excited our imagination to such a pitch, as to render it difficult to compose the body to repose at the accustomed time of retirement, or to restrain the mind from frightful dreams during the sleeping hours. The whole Muddy Creek settlement abounds with Indian tales. Every mountain, knob and hollow, is notorious as having been the scene of some bloody deed or memorable exploit of the red men of the forest, as they made the last struggle, before giving way to the invaders, and leaving forever their native wilds.

But our present destination is the Blue Sulphur. The distance thither from our house is rather more than a mile. The intermediate region is level low ground, bounded on each side, at some distance, by a ridge of mountain. These two ridges gradually converge, until they pass the Spring about one hundred yards, where a third ridge brings a sweep immediately across the line of their direction, and closes that end of the valley. The space about the Spring is a perfect level, amply extensive, and admirably adapted for improvements on a large and handsome scale.

The Blue Sulphur, like many of the valuable mineral springs of this state, has heretofore been known only as a place of neighborhood resort. A few diminutive log cabins had been erected by the farmers of the adjacent country, who, after the labors of harvest, were accustomed to bring their families, with a wagon load of goods and chattels, and take up their residence here during one or two of the summer months. The virtues of the Muddy Creek Springs have long been known and esteemed by these visiters. A year or two since the property was purchased by a company, who are now providing extensive and most inviting accommodations. I do not know that I can be charged with disloyalty to my native state, in rejoicing that these Springs have partly fallen into the hands of northern men. Our own citizens have generally shown such an astonishing want of energy in carrying on these valuable watering places, that we believe it to be better that one of them has come into the possession of those, who are willing, at any expense, to do it and the public justice; and who, in proportion to the time they have owned the property, have shown a spirit of improvement greatly surpassing that of the proprietors of most of the other Springs. One of the first changes under the auspices of the new administration, was the substitution of the title of Blue Sulphur for the more ignoble appellation of Muddy Creek Springs.

The company, immediately after the purchase of the property, commenced their improvements, and at the period of our visit, were prosecuting them with a spirit worthy of admiration. These improvements consist of a long and imposing brick hotel, three stories in height, at the upper extremity of the valley, and facing the entrance to the Springs. This is flanked on each side by a row of brick cottages, which at their outward extremities, unite with similar ranges, running parallel with the bases of the mountains and each other, until they nearly reach the Spring, forming together three sides of a hollow square. The intermediate lawn, can by a little cultivation and exercise of taste, be rendered very beautiful. A temple, surpassing in appearance that of any of the other watering places, is to be erected over the Spring, and the reservoir, &c. to be fitted up in corresponding style. The Spring is large, discharging a quantity of water nearly equal to the White Sulphur. The sediment from which the establishment has derived its modern name, is of a blue or rich dark purple color.

At the time I visited the Blue Sulphur, some of the new buildings were partly finished, and a tavern keeper from the neighborhood had opened a boarding house on the ground; and although the accommodations were quite rough, there were at one time as many as seventy-five visiters. Most of these were citizens of Charlestown, who had fled from the cholera, which was then raging on the Kanawha.

The mountains in this vicinity abound with game, and accordingly, hunting is the favorite amusement of the visiters. Almost every morning a company started, with hounds and horns, on a "deer drive," and they seldom returned without bringing with them one of these noble animals. On one morning, a fine buck was driven down, and shot within a few feet of the Spring. Others of the visiters make excursions through the mountains, to enjoy the attractions which have been lavished with such profusion on this section of country. Perhaps one of the most pleasant of these, is a ride of some ten or fifteen miles to a spring which has lately come to light, and which for a sulphur spring is rather sui generis. It was discovered by an old farmer, who was engaged in boring for salt water. When he had sunk his shaft to the depth of some fifty feet, the water bursted up, and rushed from the opening of the well. But instead of salt, it was sulphur water; and it has continued to run with unabated freedom to the present time. Little is as yet known of its peculiar properties. It deposits a white sediment. The proprietor, I understand, will neither make improvements himself, nor allow others to do so. Perhaps, however, we can dispense with his spring. There are enough already improved, among these mountains, to meet the case of almost any invalid. Among these, the Blue Sulphur is by no means the least worthy of notice; and we must not therefore leave it, before we have said something of its medicinal qualities.

Those who know most of the Blue Sulphur, say that it combines the valuable properties of the White and Red Sulphur. This is probably true to some extent. The Blue Sulphur operates upon the liver with great energy, and at the same time acts as a tonic. These are, respectively, qualities of the White and Red Sulphur. The White Sulphur, although it scarcely ever fails to rectify derangements of the liver, depletes, and generally to some extent, produces debility. The latter effect, we believe, is never produced by the Blue Sulphur, owing probably to its tonic properties. We do not know, however, how far either has claim to preference. As to the similarity between this Spring and the Red Sulphur, we suppose it ascertained that wherever there is a derangement of the sanguiferous system, except where the lungs are affected, the action of the Blue Sulphur is equally, if not more salutary, than that of the Red. This water is, however, very exciting; perhaps even more so than the White Sulphur, and should consequently, like that Spring, be avoided by pulmonary invalids. There is also an approximation in the action of the Blue and Salt Sulphur waters. Both of these Springs are efficacious in affections of the stomach. Where the invalid retains a considerable degree of vigor, or where the system is irritable, the Salt Sulphur would be decidedly preferable, as that water occasions very little of the unpleasant, and in such cases, perhaps injurious excitement caused by the Blue Sulphur water. Where dyspepsy has advanced so far as to occasion extreme debility, probably the Blue Sulphur should be resorted to, at least for a while, as that water would sustain and strengthen the system, at the same time that it removed the disease. These remarks are the result of the observation of the practical effects of these waters, and of the experience of others, without pretension to professional skill. We believe, however, that they will be found strictly correct.

The similarity between these Springs to which we have alluded, need not be injurious to either, whilst the probabilities in favor of the restoration of an individual who comes to these mountains for health, is increased by this circumstance. It is the opinion of those who have been most at these watering places, that after two weeks constant use of any water, it begins to lose its power on the system.¹ If the use is discontinued for a few days, or if you resort to another Spring for a short time, a return to the original Spring is attended with the same effects as when first resorted to. A variety of waters, therefore, even when their qualities are to some extent similar, is a decided advantage. The invalid who has gotten his system charged at one Spring, can resort to another of a sufficiently different character to secure the object of a change, and yet resembling the original water sufficiently to suit the necessities of his case. A turnpike will soon be completed from Lewisburg to the Blue Sulphur, and again connecting with the Kanawha turnpike, west of the Springs, which will render this place easily accessible.

¹ Perhaps the Red Sulphur is an exception.

After a sojourn of a week, I again turned my face towards the Salt Sulphur. I had as a companion an intelligent gentleman, extensively acquainted with the country; and in accordance with his proposition, we determined to reach that place by a route somewhat different, and offering more natural attractions than that by which I had come over. In the course of the evening, we passed through some of the finest farms in Western Virginia. I do not believe that the prairies of the "far West" can exhibit more luxuriant fields of corn than some of those in this section of Greenbrier. We passed the Muddy Creek Mountain at a gap, and our way, although little more than an indistinct bridle path, was more pleasant than that by which I had before crossed. The view from the highest point on this gap, almost defies description.

From the section of country which we had left behind us, rose Keeny's Nob, a huge peak upon which the Indians used to light signal fires, and which derived its name from some romantic circumstance—rearing its summit far above the adjacent mountains, and spreading out its swelling sides and the projections of its base over the neighboring country; from this, and continuing round to the right, before us, were alternate ridges and vallies, covered with dense forest, as yet apparently untouched by the woodman's axe, and only broken by the Greenbrier river, whose high and bleak naked cliffs could be seen at the distance of some miles. Beyond, was Peter's Mountain, coming down from the west, and running off to the east, in a straight unbroken line. Immediately before us, were the variegated fields of a few rich grazing farms. Farther on, the mountain upon which Lewisburg is situated, excluding the White Sulphur from the view; and in the distance, the "back bone" of the Alleghany, which you cross five miles beyond the White Sulphur on the turnpike, whose line could be occasionally discerned as it wound among the spurs of the mountain. To the left lay some cultivated country, terminated by ridges upon ridges of mountains. The sun was in the last hour of his daily course, and with his evening rays illumined the hills, giving the varied hues, from the brightest to the deepest green, to the waste of "silent wilderness" which stretched far away to that quarter of the horizon. We were soon, however, obliged to relinquish this scene, combining so much of the grand, beautiful and sublime, and hasten down the mountain, in order to get as far as possible through the worst of the hills and hollows before night should overtake us.

I took the stage at Lewisburg next morning, and by noon arrived at the Salt Sulphur, which was now thronged, and exhibiting all the life, and bustle, and fashion, which crowds of the gay and wealthy bring with them. Every garret and domicil about the establishment, capable of being slept in, had been called into requisition the night before. We heard, before reaching the Springs, that the proprietors, on the previous evening, had sent on to stop visiters bound thither, in Union, until quarters should be vacated at the Salt Sulphur. All the crowding, however, could not interfere with the perfect system of this establishment. Every thing went on with as much regularity, and in the same comfortable style, as when there were but fifty visiters. After spending a few days very pleasantly at this place, I secured a seat in Shank's fine line of coaches for the Sweet Springs, about twenty-two miles southeast of the Salt Sulphur.

The road was generally good, and the country more beautiful and picturesque, but less romantic, than any we had seen in this section of country. Our driver was quite a rapid traveller, and by the aid of fine teams, he carried us over the ground at very good speed, and before dinner, had landed us in front of the old white tavern at the Sweet Springs.

The crowd here surpassed, if possible, that at the Salt Sulphur. On our arrival, it seemed exceedingly doubtful whether we could remain on the premises at all. Every room on the ground was full. Many of the visiters lodged on the bar-room tables, and on the benches of an old court-house, at present the Spring's church. By dint of perseverance, and the aid of friends, I at length succeeded in getting a cot squeezed between two of five or six others, in an old log school-house on the outskirts of the premises. The accommodations at the Sweet Springs are generally very good; the fare excellent. The crowd was at this time so great, as to render it impossible that every one should be comfortable. The usual dining-room was nothing like large enough for the company. Two long additional tables were set in the bar-room.

The "Sweet Springs" are considered by some equal in beauty to the White Sulphur. Nature has perhaps done as much here as at any watering place among the mountains; but I do not think the improvements or the arrangement of the buildings at all equal to those at the White Sulphur. The extensive undulating lawn, and grove of noble oaks—the cottages on the open green, or peering from amidst the trees, do indeed present a beautiful scene. But the latter are scattered in rows or groups over the ground without any regular order, and the lawn has never undergone any of the operations of art. The Spring rises under the piazza of a low and long house, at the foot of the hillock on which the tavern stands, and in a hollow formed by this, with the small hill on which the cabins are principally built. The reservoir is a circle of about five feet diameter, surrounded by a railing two or three feet high. Great quantities of carbonic acid gas are constantly emitted, which comes bubbling up through the water, giving it somewhat the appearance of boiling.

The "Sweet Springs" derived its name from the taste of the water. I thought it, however, a complete misnomer. The taste of the water is very singular, and at first rather unpleasant—but containing, according to our perception, very little sweetness. The house adjoining the Spring contains the baths; the finest cold medicinal baths, probably, in the country. The water rises from a gravelled bottom, over perhaps the whole extent of the baths, which are very spacious.

The Sweet Spring water is a powerful tonic; and after the system has been thoroughly cleansed at the other Springs, this is an admirable place for recruiting flesh and strength before leaving the mountains. The same precaution given to pulmonary invalids, is even more necessary here than at the White and Blue Sulphur. The water is highly exciting, and consequently very injurious to such persons.

As soon as possible after arriving here, I obtained a seat in the stage for Fincastle—and on a fine morning in the latter part of August, rendered more balmy and delightful by the mountain breezes, we set off, in company with two other coaches, for the Valley. The press of passengers in that direction was so great, that notwithstanding the two extras, our coach carried, including all sizes, fourteen besides the driver. We commenced ascending the Sweet Spring Mountain, soon after setting out, and enjoyed the beautiful view of the Valley of the Springs and the surrounding country, which is afforded from its summit. Two other mountains still lay in our way. The second of the three if called the "Seven Mile Mountain," that being the distance passed in crossing it. On reaching its base, we chartered two additional horses, and drove "coach and six" to the top, where we left them, and with the other coaches went rattling and thundering down the mountain. We soon after passed the last of this formidable trio, and after a pleasant drive through the flourishing county of Botetourt, reached Fincastle. At this place we intersected the "Valley Line," which carried us over the great Natural Bridge and down the Valley of Virginia.

The writer did not visit the Warm and Hot Springs, and consequently does not notice them.

Remark the use which Shakspeare always makes of his bold villains, as vehicles for expressing opinions and conjectures of a nature too hazardous for a wise man to put forth directly as his own, or from any sustained character.—Coleridge's Table Talk.

For the Southern Literary Messenger.

Extracts from the Auto-biography of Pertinax Placid.

MY FIRST NIGHT IN A WATCHHOUSE.

CHAP. I.

The title of this narrative intimates to the reader by a natural inference, that its writer has spent more nights than one in that abode of the unruly—a watchhouse. I will be candid, and admit the fact, that twice during a pretty long and not unadventurous life, it has been my lot to enjoy the security afforded by that refuge of the vagrant. Twice only—I confess to no more. The first of these dilemmas I am about to speak of now—the second may form a subject of future narration.

There are few of my readers who have not heard of the city of Montreal, in the Province of Lower Canada, and fewer still who know much of its peculiarities, social, political or architectural, on which it is my design hereafter, supposing that I can keep on good terms with Mr. White, to enlighten them—but not at present. Well, it was my happiness, at an early period of my life, to reside in the good city of Montreal. What carried me there, is my own affair, and I shall merely say that I was neither a trader who cheated the poor Indians out of their pelteries, a smuggler of teas and silks across the frontier, a tin pedlar, nor a bank-note counterfeiter, all of which classes often find it convenient to take up a temporary residence in Canada. I was a wild ungovernable lad, with no parent or guardian to direct me, left entirely to my own impulses, and unfortunately enjoying the pecuniary means of assisting those impulses to bring me into all manner of scrapes, from which it required much ingenuity to extricate myself.

The long winters in Canada may convey to a southern reader an idea of dreariness and discomfort, locked up as the people are in enduring frosts—buried for months in continual snows—with one unvaried monotony of dazzling white pervading the face of nature—the streams fast sealed with "thick ribbed ice"—and a thermometer at from twenty to thirty degrees below zero for weeks together. In short, a southern fancy paints Old Winter, ruling with despotic sway, unrestrained by the checks and balances which limit his authority in our more moderate climate—usurping a portion of the nominal domains of autumn and spring—and inflicting through his prime minister, Jack Frost, the most rigorous exactions of a government of force, on the unresisting people—penetrating into their dwellings at all hours, interfering even in the mode of their dress, attending all their movements in town or in country, and invariably assailing the lonely traveller on the extended prairie or in the dreary forest. Such is undoubtedly the picture which a southern imagination draws of a Canadian winter. But social life can modify the worst extremes of nature's inclemency, and find in the very evils of our condition sources of delight and enjoyment. So far from suffering during the winters I spent in Canada, I recall those joyous periods, when I was engaged in the constant pursuit of gaiety and pleasure, and when care had no control over my spirits as the brightest spots on the far off waste of memory.

How different were those winters from the fickle, capricious season through which we have just passed. Poets and tourists have celebrated the beauty of Italian skies. I have never seen them—but I can fancy nothing brighter than the heavens in Canada, on a clear frosty night, when every breath of vapor is absorbed and rarefied by the intensity of the cold. Never have I realized in other countries the complete distinctness with which each star comes forth in the azure vault—the palpable suspension of each body of light in the field of air. In other skies the stars and planets seem delineated on a ground of blue. In a Canadian winter night you realize that each orb is in suspension, moving and twinkling through the surrounding ether. This is difficult to describe, and some who have not seen and felt the glories of the northern heavens as I have—aye, felt them in a double sense, gazing upon them until my soul was wrapt into sublime ecstasy, and my upturned nose frost bitten into the bargain—may think that I am talking nonsense.

But the social delights of a Canadian winter are more to my purpose, in disabusing the fancy of those who shiver when they think of these hyperborean regions. Such tremors may be justified when we fancy a winter tramp across the steppe of Russia, or a visit to a Koureen of Zapojoreskies. But Canada—dear, delightful Canada! The gaieties of thy long winters—the dancing—the driving—the dining—the flirtation—the lovemaking, with which thy frosty months abound, might keep warm the heart of a dweller underneath the tropics.

It was during the winter of 18—, that after a long cessation of theatrical representations in Montreal, a new theatre, which had recently been built, was opened under the management of Mr. T——, with a company principally picked up from the northern theatres of the United States. Since the performances of Prigmore's old company, previous to the declaration of war, in which, I believe, George Barrett, since a favorite in high comedy, was the Roscius, playing Romeo, Hamlet, &c. and in which Fennel played as a star, there had been no regular theatrical establishment in Montreal—although the officers of the garrison gave occasional dramatic exhibitions, and the young citizens sometimes enacted a play or two during a season. A regular theatre was a new thing, and excited much attention. The manager was perhaps the finest specimen of self-conceit that the world ever saw.¹ He was a short stumpy kind of man, with a face of most fixed character, which delineated all the passions with the self-same expression. His smooth pert visage, lit up by two bead-like black eyes, seemed so entirely contented with its natural expression, as to render it unnecessary to assume any other. His voice, shrill and guttural, emulated his face in its uniformity. He had a game leg, about three inches shorter than its brother, which gave him a halt of so decided a character as not to be disguised. Yet he believed himself to be a most distinguished actor, and fully competent to the representation of Richard III, (for which his lameness was often quoted by him as a natural advantage) and even the more youthful and well favored heroes of Shakspeare. The vanity of this man might have been harmless, had he not been the manager. But in that capacity it interfered most wofully with the well ordering of affairs. The company was by no means strong. A Mr. Baker played the high tragedy badly enough. Mc—— and Richards shared the next grade, the former doing the seconds in tragedy and the ruffians in melo-drama. Of this man I must say something, as he is connected with my narrative. For some misconduct, the nature of which I know not, he had been driven from the stage in England several years before, and enlisted as a foot soldier in the 40th regiment. As such, he served in Upper Canada during the war with this country; and when he obtained his discharge in Montreal, the theatre being about to open, he was engaged to personate the Cassios, the Horatios, the Baron Steinforts, &c. If his temper was ever amiable, it had gained nothing by his military service. He was morose and troublesome; but as the company was composed, useful and rather a favorite.

¹ He was not only an actor, but a dramatist. He was, or claimed to be, the author of "Rudolph, or the Robbers of Calabria," a very tedious piece of Brigandism; and "One o'clock, or the Wood Dæmon," almost a literal version of Monk Lewis's "Wood Dæmon." He used to accuse Lewis of having stolen his melo-drama, and told a long and rather incomprehensible story of the manner in which the theft was perpetrated. He also wrote a play called "Valdemar, or the German Exiles," which was performed in the new theatre, at the period alluded to in my story, and possessed, I think, soma little merit. Besides being actor and play wright, he was a scene-painter, and kept a tavern in the good city of Montreal.

Of the females I shall notice but one, as she is to be the heroine of my story for the present, and as, but for her, (like Mr. Canning's needy knife-grinder) I should have no story to tell. What shall I call her? Not by her real name surely—for she has since held a high rank among the heroines of the stage. I will call her Fenella; leaving the curious to guess her real name, while I assure them that she is an actual entity, whose performances I doubt not, many of my readers have frequently admired. She was then an interesting woman of about twenty. There was something a little mysterious in the circumstances under which she made her first appearance in Montreal, which rendered her the more attractive. She had with her an infant child; and yet she was advertised as a Miss! Shocking inferences were of course drawn among the censorious; and sensations of a different description encouraged the loose and licentious young men about town, to suppose that this living indication of Fenella's frailty was a guarantee of the success of their unhallowed addresses. Those who knew her, told a curious story of her adventures in ——, the turn of which had driven her to a temporary exile in Canada. The substance of the story was this: She was the daughter of a poor widow, who earned her living by her needle. Fenella was, when very young, remarkable for the beauty and vivacity of her countenance, the grace of her figure, and an intelligence beyond her advantages. An ambition to rise from her humble condition, tempted her to resort to the stage. She appeared and was applauded, for she exhibited true signs of talent of no common order. She was engaged, but filled a subordinate station for two or three years. The management of the —— theatre changed during this period, and the old gentleman who had assumed the duties of manager, was not long in perceiving the merits of Fenella as an actress, while her personal attractions awakened within him the remnant of amatory fire which time had not extinguished, and subjected her to the unseasonable ecstatics of a sexagenary lover. This part of her good fortune had few charms for a sprightly girl of seventeen. But the ancient manager had a son, who, while he equalled the old gentleman in the perception of female attractions, had far greater charms in the eyes of the females themselves, being a handsome well built fellow, and having had some practice in the delicate task of making himself agreeable to the beau sexe. It so turned out, that, while the old gentleman was making an inquiry into the state of his feelings towards the pretty young actress, which ultimately induced him to persecute her on all occasions with his protestations of passion, the young man had actually made successful advances to the discriminating fair one, and had so far succeeded as to create a reciprocal sentiment in her breast. They had betrothed themselves, (or as we tamely say, were engaged,) but the old gentleman's passion for Fenella, was a serious obstacle to their happiness. His temper was irascible, and he required submission from all beneath him to his most unreasonable fancies. His son was naturally desirous of avoiding his anger, and having discovered the state of his father's feelings, he was desirous of keeping secret the true state of affairs. In this dilemma, the young couple decided upon a private marriage. Even after that event, her husband thought it advisable to avoid a rupture with his father; but when, in the natural course of things, Fenella was about to become a mother, the secret could no longer be kept, unless by her absenting herself from ——. She therefore left her husband, and entered upon a temporary engagement in Montreal.

Such was the story then told, and believed by all the charitable portion of Fenella's admirers. I believed it then, and have had some reason since to think it true, as, after remaining two years in Canada, she returned to —— and joined her reputed husband, lived with him for several years, until his death, and bears his name to this day.

Like other young men, I was fond of the theatre, and visited it frequently. I was a great admirer of Fenella as an actress, but had no acquaintance with her during her first season. Several of my young friends were enlisted among her adorers, a numerous train, embracing all ages, from the beardless boy to the bachelor of threescore. As far as my observation extended, the managed this retinue of lovers with great adroitness. To the young, she talked sentimentally, and excited their fancy—with the old, she was prudent, and went just far enough to retain their homage without committing herself. I had often rallied Harry Selden, an inflammable young friend of mine, upon his hopeless passion, for he was desperately enamored of the bewitching actress. He confessed his lamentable infatuation, but insisted that I was only secured from a similar fate by the distance which I kept from the sphere of her attractions. This opinion I combated, and one evening, when he proposed to test my stoicism by taking me to Fenella's lodgings after the play was ended, I was too confident that I could not be caught by the same snare in which he was entangled, to refuse the challenge, and readily agreed to his proposition. We went to the theatre, and Selden having presented me to her in the green room, we accepted Fenella's invitation to see her home, and partake of a petit souper at her apartments.

It is proper perhaps, that I should here describe the lady, according to the regular rules of tale writing, although as I have no great talent in that line of description, I shall undoubtedly make a bungling business of it. Fenella was rather above the middle height, uncommonly well made, and her form fully developed that graceful outline which denotes the full grown woman, in contradistinction to the more angular symmetry of girlhood. Her face was oval, so much so that there was something Chinese in its contour, although in nothing else: her hair was a light chestnut, and so exuberant in its growth as to contribute materially to her beauty. Her eyes were blue, bright and sparkling when her fancy was excited, or languid and voluptuous when at rest. But the mouth of this attractive creature was the prime beauty of her countenance. It is difficult to imbody in words the varied charms that played about her ripe and tempting lips. Certainly I had better not attempt it. I will therefore leave my gentleman readers to finish the sketch, by imagining the prettiest and most attractive woman of their acquaintance—not absolutely a beauty—and I think they will have a correct idea of Fenella.

I was too young to have known much of women, but I was sternly resolved not to be overcome. Fancy me then téte à téte with Fenella and my friend Selden, supping on cold tongue, and sipping white sherry. At first I felt uneasy, but was still sure I should brave all consequences. Gradually as I looked upon the animated countenance of my hostess, the ice of my reserve was thawed, for my apparent coldness seemed to have inspired her with the determination to warm me into sentiments more complimentary at least to her powers of fascination. I afterwards learned that Selden had betrayed to her my ridicule of the devotion of her admirers. It was therefore merely natural that she should have resolved to rank me in the number. Nor had she misjudged her power, or the softness of my nature. I melted beneath her smile, like wax before the flame—and ere we rose from the table I had become aware of a new and indefinable sensation towards her: all I can say of it is, that it was not love, although it had a close affinity to that passion.

The freedom and ease of her conversation was new to me. She spoke of her numerous lovers without embarrassment, and in some instances with no little sarcasm; but she constantly qualified her raillery by confessing that they were good souls, and alluded to the presents which they made her in the most amiable terms.

Time rolled on, and a month or two found me a constant visiter at the lodgings of Fenella. I then flattered myself that I was a favorite. I gallanted her frequently to the theatre, and waiting in the green room until she had changed her dress, attended her home, supped with her, and often prolonged my stay to a late hour. I never talked love to her—for I did not know how—and she had so much experience in that matter that I feared I should make myself ridiculous. Her power over me was complete, yet I cannot charge her with having exerted it in a single instance unfairly. Her whole design against me seemed to have been confined to the excitement of a degree of admiration commensurate with her personal attractions. At that point she appeared satisfied; but as I grew in intimacy with her she shewed herself sincerely my friend, frequently checking my fool hardy impetuosity, and giving me good advice, which might have come with a better grace from the less lovely lips of my aunt Deborah. I soon accommodated my sentiments and conduct to those of Fenella, and while I became her most devoted friend, I dropped entirely the character and feelings of a lover. A tacit understanding soon became established between us; and I was admitted to liberties in my new character, which I could have enjoyed in no other. These familiarities were misunderstood by my friends; but in spite of their firm belief, there was nothing amatory in our intercourse.

About this time Fenella's benefit at the theatre was announced, an event of some importance to her, as the second season of the theatre had been particularly unproductive, and the limping manager had failed almost entirely to pay the salaries of his performers. I think Douglas was the play selected by her, in which she was to personate Lady Randolph; and in order to the effective cast of the piece, it was essential that Mc—— should perform Glenalvon. He had frequently treated Fenella with rudeness, and evidently disliked her; he objected to the part assigned him, and absented himself from the rehearsals of the tragedy. But as he was notoriously a devotee of the bottle, and frequently remiss in his duty, little was thought of his absence. The benefit night arrived; the time came for the curtain to rise; but no Glenalvon had appeared behind the scenes; and it was soon made known that Mc—— had not studied the part, and would not appear that night. The house was crowded; and to Fenella's great mortification, it was necessary that some other performer should read the part. This was done, and the play came off lamely enough.

Fenella was not destitute of spirit, and she resented this affront in the proper manner. Mc——'s benefit took place a few weeks after, and she resolutely refused to play for him. As she was the only actress in the company possessing any claim to talent, it was impossible to cast a piece without her; and the consequence of her name being absent from the bills for Mc——'s benefit was, that no one attended, or so few as to render it a most irksome task to go through the performances. The rage of the disappointed beneficiary was boundless: he vowed that he would be revenged upon Fenella for the injury she had done him, although in just resentment of an affront for which he deserved no better treatment.

Mc—— was a good draughtsman, and frequently sketched figures with great accuracy. He resorted to his pencil as the instrument of his revenge, and caricatured Fenella with so much skill, that while no one could mistake the original of the sketch, the incongruities of the details were such as to render it highly ludicrous.

The chief quality of a caricature seems to be disproportion—an unfitness of parts to each other. Simple exaggeration does not suffice to produce the effect desired, for if all the details of the picture be equally exaggerated, it may present a disagreeable likeness, but it does not produce that deep sense of the ridiculous which arises from an incongruous classification of the details. This rule is perhaps better tested than any other, by the reductio ad absurdum, and it is well illustrated by those extravagant French prints, in which heads of enormous comparative dimensions are placed upon bodies and limbs ridiculously diminutive, the effect of the disproportion being heightened by the accessaries of dress, &c. This is perhaps the most extravagant kind of caricature, but it requires far less skill than those sketches in which the more minute incongruities of features, form and costume, are resorted to. These sometimes exhibit much graphic ability, and it is a curious fact, that in pictures of this kind, where every feature is distorted, the strongest likenesses are sometimes preserved.² It is truth presented through the medium of the ludicrous. Like the burlesque in writing, which exhibits an argument even more forcibly, because it presents the whole matter in a ridiculous light. But I am forgetting my story.

² Some striking examples of this have been produced by the French caricaturists, who, though far inferior to their English brethren in broad humor, excel them in the subtilty of their conceptions. I remember a series of prints representing Charles X and his ministers, in the forms of various beasts. The king was personated by the Giraffe, then exhibiting at the Jardin des plantes in Paris—the ministers by other animals, whose instinctive qualities were intended to represent the several characteristics of those dignitaries. For instance, as well as I remember, the Fox played Prince Polignac, the Wolf, Count Peyronnet, &c. to indicate the cunning and rapacity of those ministers. The accuracy of the likenesses in those prints was remarkable. I believe Louis Phillippe and his ministers have more recently been shewn up in a similar manner.

I had not seen Fenella for several days, when passing along St. Paul street one morning, I met an acquaintance, who accosted me with,

"Bless me, Pertinax, where have you been so long? I was last evening at Fenella's, and she actually hinted a suspicion of your defection from her cause."

"Why to tell you the truth Nichols, I have absented myself with malice prepense."

"She is of that opinion, and takes it unkindly of you, that while she is suffering so much vexation, you of all others, who neither flatter nor make love to her, should prove recreant."

"Vexation! what do you mean?"

"Come, come, you will not pretend that you know of nothing which should annoy her, when the cause of her annoyance is the talk of the whole town."

"Nothing whatsoever—I know of nothing that could give her uneasiness, unless that stupid Lord William Lenox³ has been besieging her again. I saw him driving a tandem carriole this morning. Perhaps he drove to her lodgings and worried her with his vapid talk."

³ This sprig of nobility, is the third son of the Duke of Richmond, who was then Governor of the Canadas. At that early period, Lord William had made himself notorious by the seduction of a married woman, whom he kept as a mistress for some time. The people of Montreal were much scandalized at that affair. He has since become well known to the world by his marriage with the celebrated singer, Miss Paton,—by squandering her earnings in the most profligate manner, and by his divorce from her. The lady is better known in this country as Mrs. Wood, and under that name her singing has been universally admired here. Lord William's last enterprise, it appears, is a theatrical one—as the English newspapers state that he is now the manager of a provincial theatre.

"Nonsense! She has not seen Lord William for a week."

"Well, what is the matter then?"

"And you really have not heard?"

"I tell you I have heard nothing of the kind."

"And you have not seen Selden, nor Seymour, nor Marryatt, nor Cleaveland."

"Neither of them for two days. I have been a perfect hermit, shut up among my books, during that period."

"And you have heard nothing of a caricature?"

"Out upon you—caricature! No!"

"You surprise me. Well, I must be the first to inform you, that Mc—— has put his threat of revenge into execution, by making our friend the subject of a caricature, confoundedly well done, and striking in its resemblance, but so ludicrous that it is impossible to resist laughing at it. Here it is"—and he produced the sketch.

Fenella's costume was peculiar, although no way extravagant. During the winter, her street dress was a tight fitting blue cloth pelisse, trimmed in front with gold buttons, with two or three on the waist behind; a black fur tippet round the throat, and a black fur bonnet and feather. The picture did not shew her face, but represented her moving from the spectator. The dress was a perfect copy, and the figure could not be mistaken; but the skill of the artist had given to it the most masculine character, and the posture was so ludicrously vulgar, as to produce great effect. Indignant as I was at this dastardly method of casting ridicule on an amiable woman, I could not but be sensible of the talent which had rendered a mere figure so extremely ridiculous.

"And where did you get this, Nichols?" said I.

"Oh, they are to be had for money. This is the first that was exhibited. Passing by the barber's shop just below the City Hotel, yesterday morning, I saw it in the window, and purchased it for the modest sum of two crowns. Before night another was exhibited, and bought by Cleaveland for three crowns; and this morning another copy appeared, which Selden bought for five. The rascal rises in his price at every repetition, and is in a fair way to make up for the loss at his benefit. There is another in the window now, and if we pass that way you may see it. Our object in buying them was to get them out of the way, for you cannot conceive how much annoyed Fenella is, at this vulgar representation of her figure. But as long as we buy, Mc—— will produce copies."

"Come along. I will have some talk with this barber"—and we made our way to the shop, at the window of which, as Nichols had stated, the picture hung, while a crowd of idlers were stopping to laugh at this ridiculous effigy of a popular actress.

We entered the shop and demanded the price of the caricature.

"Ten dollars," was the reply.

"Have you the audacity," said I, "to demand such a sum for a daub like this?"

"I have."

"And how do you rate its value so high?"

"By the demand for it. I have not an article in my shop that commands so ready a sale. Those who buy know the intrinsic value of the picture better than I do. I only judge of it by the price which it will bring"—said the fellow with a roguish smile, which tempted me to knock him down.

"Well," said I, "you have killed the golden goose this time, or I am mistaken. You shall not sell another of them if I can prevent it."

"Oh I have no fear of that. The lady herself will buy them, rather than allow them to hang long in my window."

"You are an impertinent varlet, and I trust will be chastised as you deserve."

I should have said more; but Nichols hurried me away, lest my hot temper should get me into some awkward scrape—and we walked to Fenella's lodgings.

What happened there and afterwards, must be deferred to another chapter, when the reader shall be introduced into the watchhouse, and his curiosity gratified in regard to my sojourn there.

For the Southern Literary Messenger.

DISSERTATION

On the Characteristic Differences between the Sexes. NO. II. Religious Differences.

In no respect do we find the characteristical differences between the sexes more marked than in regard to religion; and certainly, we see woman in no attitude more engaging, more interesting or useful, than in the quiet, but graceful performance of her duties to her Maker.

The belief in the providence of some superior being or beings, has ever been a source of obligation to mankind in all ages and countries. Man may be pronounced to be emphatically a religious being. Every where, whether savage or civilized, do we behold him looking to the god or gods of nature, and dreading their punishment, not only in the world to come, but even in this. It is this spirit of devotion which "calls forth the hymn of the infant bard, as well as the anthem of the poet of classic times. It prompts the nursery tale of superstition, as well as the demonstration of the school of philosophy." "If you search the world," says Plutarch, "you may find cities without walls, without letters, without kings, without money; but no one ever saw a city without a deity, without a temple, or without some form of worship;" and Maximus Tyrius, another of the ancients, declares that, "in such a contest, and tumult, and disagreement of opinions on other subjects, you may see this one law and speech acknowledged by common accord, that there is one God, the king and father of all, and many gods, the children of God, and ruling together with him. This the Greek says, and this the Barbarian says; and the inhabitant of the continent, and the islander, and the wise and the unwise."

This universal consent in the operation of a superintending and controlling providence, is one of the most luminous and important facts of our nature. It rests the evidence of natural religion not upon the unsteady basis of argument or reason—not upon the sophisms of philosophers, or the edicts of monarchs, or popes, or councils; but upon the immoveable basis of nature—upon instinct itself. "There is no era," says Mr. Allison, "so barbarous, in which man has existed, in which traces are not to be seen of the alliance which he has felt between earth and heaven; and amid the wildest as amid the most genial scenes of an uncultivated world, the rude altar of the barbarian every where marks the emotions that swelled in his bosom, when he erected it to the awful or beneficent deities whose imaginary presence it records."

But although there be that within us which leads directly to the contemplation of divinity, and of the retribution which awaits us in another world, yet we are not to conclude that this belief is not strengthened and confirmed by reason and experience. On the contrary, the argument in favor of a God and rewards and punishments hereafter, gains strength, with the increasing age, experience and knowledge of the world. Religion, in the midst of ignorance and barbarism, degenerates into gross superstition and revolting idolatry. By means of reason and knowledge, we are the better enabled to overleap the vast chasm interposed between us and the divine nature; to contemplate, in the detail and in the aggregate, both the minute and the great throughout the universe; to observe their beautiful arrangement and harmony, and the wondrous unity of design in all the parts: a unity which at once prostrates all the absurdities and contradictions of the far famed polytheistical religion of the Greek and the Roman—the fanciful idolatry and star gazing worship of the Chaldean Shepherd, and the Magi of Babylon—or the more fearful, more mysterious, and yet more ridiculous superstition of the Egyptian priests of old, who at a period far back, when time was yet young, and the history of other nations was scarce begun, officiated in those mighty temples upon the banks of the Nile, whose awful ruins, now scattered through the land of Egypt, tell us of the mighty of the earth, who have lived, and strutted, and bustled for a season, but at the appointed hour, have been cut down like the flower of the field. It is this great, this beautiful unity of design, which we see manifested throughout the works of creation, which proclaims the existence of the one indivisible God, "Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance." It is this same unity of design, proclaimed by philosophy and comprehended by reason alone, which so powerfully supports the monotheistic religion of the christian, and sustains that beautiful, humane and generous scheme of salvation foretold by the Jewish prophets of old, and consummated by the sacrifice on Mount Calvary, of the meek and humble Saviour of the world.

Again, when we look abroad to animated creation, and see that man alone has placed within him a principle which guides and directs him, independently of instinct—a principle which, in spite of all the arts of sophistry and self-delusion, tells him in language which cannot be mistaken, that he is responsible for his acts; and when we further see the immense amount of vice and wickedness in this world which does not meet with its deserved punishment here, and virtue failing to receive its reward;—when we behold all this, and reflect, as we cannot fail to do, that the Creator of the world is a God of justice and impartiality, we are at once driven into the belief that there must be a hereafter, where all these things will be equalized. It is when we see the wicked son, the unnatural father, and the fiendish mother—when we peruse the histories of such monsters as Nero, Caligula, Commodus, Louis XI of France, or Richard III of England—of the Tullias, the Messalinas and the Macbeths, that we are forced to acknowledge that there must be a Tartarus. Again, we meet with humble virtue and piety in this world, possessed by those who labor and toil through life, sometimes groaning under the oppression of a cruel persecutor, who, bloated with vice, is nevertheless wallowing in apparent luxury and ease, while the victims of his oppression are overwhelmed with every calamity and misfortune "which flesh is heir to"—each one of whom, in the hour of death, may truly say, in the pathetic language of the patriarch of old, "short, but replete with woe has been my day." When we contemplate this, the mind does not rest satisfied, without an elysium where the weary are to be at rest, and the wicked to cease from troubling. "Wherefore do the wicked live, become old—yea, are mighty in power? Is there no reward for the righteous? is there no punishment for the workers of iniquity? is there no God that judgeth in the earth?" It is only the awful retribution of a hereafter which can satisfactorily explain to all

"Why unassuming worth, in secret lived And died neglected; why the good man's share Was gall and bitterness of soul; Why the lone widow and her orphans pin'd In starving solitude; while luxury, In palaces, lay straining her low thought, To form unreal wants; why heaven-born truth And moderation fair, wore the red marks Of superstition's scourge; why licensed pain, That cruel spoiler, that imbosom'd foe, Imbitter'd all our bliss."

Not only, however, does our belief in the supreme benevolence and justice of the deity, force upon us the conviction of a future state of rewards and punishments; but the very contemplation of the human mind, with its faculties and passions, points us to another world. We have faculties which are capable of ranging beyond the sphere in which we move. We have longings which this world, with all its stores of provisions, cannot satisfy. These faculties and these longings point distinctly to another world. Lord Bacon has truly asserted, that if the child in its mother's womb could reason like a philosopher—could survey its little hands, mouth, eyes, feet, lungs, &c. and perceive that they discharged no adequate functions in the womb, he would, if impressed with the belief of the wisdom and design of creation, come necessarily to the conclusion that this was not the place of his permanent abode—that he was ultimately to be ushered into some other world, where all his physical energies and intellectual powers would be brought into play, and have an ample field to range in. So likewise, if I may use the beautiful language of Dugald Stewart, "When tired and disgusted with this world of imperfections, we delight to contemplate another, where the charms of nature wear an eternal bloom, and where new sources of enjoyment are opened, suited to the vast capacities of the human mind." And thus do we find both instinct and reason contending alike for the truth of the great principles of religion.

With these preliminary remarks, I will now proceed to examine into the differences between the sexes in a religious point of view; and here I may assert at once, without the fear of contradiction, that woman always has been, and is now, in almost every country upon the face of the globe, more religious than man. This difference between the sexes is still more striking under the christian dispensation, than under any other religion perhaps, which has ever existed in the world. In our own country, we all know that the female communicants form an immense majority in all our churches. "Very many of them (says Timothy Dwight in the 4th vol. of his Travels, and no one was better qualified to speak on this subject)—very many of them are distinguished for moral excellence—are unaffectedly pious, humble, benevolent, patient and self-denying. In this illustrious sphere of distinction, they put our own sex to shame. Were the church of Christ stripped of her female communicants, she would lose many of her brightest ornaments, and I fear, two-thirds of her whole family."¹

¹ I have no doubt that President Dwight has underrated the number of female communicants in the United States. From conversations with the most intelligent of the clergy, I should be disposed to say they formed three-fourths, or four-fifths of the communicants.

How then does it happen that woman is more religious than man—that she is every where found yielding a more ready and more perfect devotion to the God of nature? We have seen that instinct, feeling and reason concur in the support of religion. Which of these is the main impelling cause with woman? I am disposed to say the two former. She is not so much disposed to skepticism as man; she does not wait for the slow deductions of reason, before she is willing to yield her assent. She does not withhold her belief, like man, until she can contemplate the power, majesty and unity of the deity, in the countless millions of bright orbs, rolling in harmony and magnificence, along those complicate and luminous paths which have been assigned to them in the infinitudes of space. She does not wait until she can descend from the contemplation of this grand, this sublime prospect, to the infinitesimally minute parts of nature, and view with the eye of philosophy, their order, harmony and design, where she may behold the existence of deity proclaimed in those countless millions of millions of animalculæ, which escape the unassisted vision of man—each one displaying a form, a structure, a complexity of organs as perfect, as beautiful, as well adapted to the sphere in which he moves, on that little atom of creation, which is a world to him, as the grandest and most imposing animals of nature. No! She does not require for the generation of her faith, thus to be able to range from the bottom to the top of creation—from the infinitely small to the infinitely great—to behold in the vast and the minute

"The unambitious footsteps of the god Who gives its lustre to an insect's wing, And wheels his throne upon the rolling worlds."

She looks into her own heart, and finds there the want of a consoling religion. She looks into the pages of holy writ, and builds her faith on the revealed will of her Maker. "Thus saith the Lord," is the simple but stable foundation on which her hopes are rested. With man, religion is much more a matter of speculation, of reason and philosophy, than with woman.

Let us now investigate, if possible, the causes of this very interesting difference between the sexes.

Causes.—1st. Education.

And in the first place, it is in a great measure attributable to the peculiar education of the sex. I mean the education which woman receives from her parents and teachers. The education of man is much more scientific, according to the present custom of society, than that of woman. Science, as we shall soon see, whilst it enlarges the powers of comprehension and ratiocination, by leading us into the mysteries of nature, and teaching us the "causas rerum," is calculated at the same time rather to curb the feelings, and to control the imagination. The consequence is, that a scientific education fortifies the mind against the too ready admission of doctrines, whatever they may be, and prevents us from yielding assent to truths, when we are not prepared to give a reason for the faith that is within us. In the education of woman, every thing is done to preserve her native feelings in all their original purity and strength. Her studies are of a more light and literary cast, such as administer to the imagination or warm the sensibilities. In her case the play of the instincts and of the feelings is not cramped by the controlling influence of logic and reason; and hence, no doubt, one cause of the religious differences between the sexes.

For the same reason, the religious enthusiasm of woman, is very apt to degenerate into superstition—that of man, into dogmatism and fanaticism. Woman, generally, cares very little for mere creeds and doctrines, but is apt to believe in miraculous interpositions, and a special providence. Woman possesses more devotion and more genuine love for her God—her eye is fixed on heaven, and the ardor of her religious aspirations always points her to the glorious mansion prepared on high; where, in the fulness of her devotion and piety, surrounded by the bright effulgence of the throne of omnipotence, she may pour forth the torrent of her love in hymns sung to the praise of her Maker. She looks to this grand, this glorious end, and prays to her God that it may be hers, and that he will direct her into the right path.

Man, on the other hand, is so much taken up by the study and investigation of the circumstances which attend him on his religious journey through life, that he forgets in the scrupulous study of his means, the end and object of all his devotion. It is not only necessary with him, that he should go to heaven, but he is too often resolved to go there in no other way than his own. And we may almost assert with the author of the Decline and Fall of the Roman Empire, that by his vain reasonings, and quibbles, and sophisms, he sometimes so narrows the bridge which is to conduct us to a blissful eternity, as almost to reduce its width to that of a razor's edge, to be walked over only by those whose sophisticated intellects can comprehend the absurd jargon of his theologico-metaphysical creed. It was very difficult during the middle ages, to engage the females in those tremendous, but nonsensical disputes between the Realists and Nominalists, which involved the peace and happiness of whole nations. What cared they about universals genera and species. Little did they concern themselves with the learned disputes of the Thomists, the Scotists, and the Occamites. The amors of Peter Abelard, were much more interesting to them, than his voluminous dissertations upon the Scholastic Theology. And we can well imagine, that few women would care to read that mighty production of the Angelical Doctor Saint Thomas Aquinas, bearing the imposing title of Summa Totius Theologiæ, containing the formidable amount of 1,250 folio pages of very small print in double columns, with 19 more of errata, and 200 of index. But enough of this. Some of the other sex even may now sicken at the idea of encountering a work so formidable as this, although it be upon the vital subject of theology.

Women are much more superstitious, generally, as I have already remarked, than men. They much more readily believe in dreams, visions and miraculous interferences. Women deeply in love, have often been known to die from the effects of unfavorable dreams about a distant lover, in a perilous situation. McNish, in his interesting work on the Philosophy of Sleep, tells us of a young lady, a native of Ross-shire, who was deeply in love with an officer who accompanied Sir John Moore in the Peninsular war. The constant danger to which he was exposed, had, of course, a very great effect on her spirits. One night, after falling asleep, she imagined she saw her lover pale, bloody, and wounded in the breast, enter her apartment. He drew aside the curtains of the bed, and with a look of the utmost mildness, informed her that he had been slain in battle, desiring her at the same time to comfort herself, and not take his death too seriously to heart. "It is needless," says McNish, "to say what influence this vision had upon a mind so replete with woe. It withered it entirely, and the unfortunate girl died a few days thereafter." Many such instances as these might be adduced, where all the explanations and consolations of philosophy have been rejected, and the unfortunate lady has actually died from the grief produced by the confident expectation of the realization of a dream or vision. I can well imagine the eagerness with which the females of antiquity would crowd around their seers, and their oracles, to have unveiled to them the mysteries of the future. Even now, women are much more disposed to consult gypsies and fortune tellers, than men. But they are most apt to incline to these petty superstitions, if I may use the expression, when under the influence of strong passion, such as that of love. We all know, that one deeply in love, is apt to be a little superstitious; and many there are besides the Phebe of Irving, who can wander forth in the "stilly night," when the moon is pouring her silvery radiance over the world, and kneel upon the "stone in the meadow," and repeat the old traditional rhyme

"All hail to thee, moon, all hail; I pray to thee, good moon, now show to me The youth who my future husband shall be."

2nd. Religious Wants.

Another reason, no doubt, of the religious differences of the sexes, is the greater demand or want, if I may use the phraseology of political economy, which woman experiences for religion. Her whole education, physical and moral, and her consequent position in society, contribute to the creation of these religious wants. There are times and situations in which we all feel in a very peculiar manner the want of religion. There are periods when the billows of adversity are rolling high and threatening to overwhelm us with ruin—when all our ordinary resources have failed—when there is in this world no arm that can save, no power that can protect us—then does the voice of nature whisper to us to turn to him who hath promised to be a father to the fatherless, and a husband to the widow, and to him in the hour of our peril do we address the fervent prayer. There is no part of the Journal of the Landers with which I have been more affected, than that in which John Lander speaks of the disaster of Kirree, while descending the Niger. Himself and brother had been separated, they met again on the river, but in the moment of the most heart-rending peril, when a savage enemy was upon the point of immolating them, and of destroying at once all those bright visions of glory and usefulness, which ever float in the ardent imagination of the traveller, and urge him over seas, and lands, and mountains, and deserts. "This day (says John Lander,) I thought was to be my last, when I looked up and saw my brother at a little distance gazing steadfastly upon me; when he saw that I observed him, he held up his arm with a sorrowful look, and pointed his finger to the skies. O! how distinctly and eloquently were all the emotions of his soul at that moment depicted in his countenance! Who could not understand him. He would have said 'trust in God.' I was touched with grief. Thoughts of home and friends rushed upon my mind, and almost overpowered me. My heart hovered over the scenes of infancy and boyhood. Recollecting myself, I bade them as I thought an everlasting adieu; and weaning my heart and thoughts from all worldly associations, with fervor I invoked the God of my life, before whose awful throne I imagined we should shortly appear, for fortitude and consolation in the hour of trial. My heart became subdued and softened; my mind regained its serenity and composure; and though there was nothing but tumult and distraction without, within all was tranquillity and resignation." And thus do we find that adversity often leads us to pay devotion to our God. When the treasures of this world in which the heart dwelt are swept away, we are more disposed to look to the imperishable treasures of another world. "When there is no object on this side the grave on which to fix our hopes, we delight to extend them beyond the troubled horizon which bounds our earthly prospects, to wander unconfined in the regions of futurity,"

"Where all is calm as night, yet all immortal day And truth, forever shines; and love forever burns."

On the other hand, how truly dismal and appalling at such hours as those I have been describing, is the condition of the genuine Atheist. When the plans, and projects, and schemes of this world have failed him, and all his earthly hopes are untimely blighted by the sad strokes of cruel fortune; where is his consolation—where his refuge? Shall he turn to those whom the world once called his friends? Alas! they were with him in summer and sunshine, when his flocks were feeding on a hundred hills—when his indiscriminate and boundless hospitality was the theme of praise on the tongue of the selfish and sycophantic sensualist, who delighted in his "glutton meal;" and his splendid mansion was the scene of music and of revelry. In the hour of his bereavement they turn from him, and even mock him in his misfortunes! Shall he attempt again to mend his broken fortunes and rise once more in the world's thought? Perhaps some insuperable barrier stands before him; friends have deserted him, and old age may be fast incapacitating him to run again the race of earthly ambition; and the base treachery of friends, and the mortifying neglect of a cold and selfish world, may have implanted in his heart, the deep and uneradicable feeling of dark and gloomy misanthropy, which may forever unfit him for wearing the world's honors, or coveting the world's praise. Shall he throw his thoughts beyond this world's horizon, and look with the spirit of prayer and supplication to heaven for that support and consolation which is denied him here? No! no! His fatal skepticism prevents his hopes from resting on another world. It shuts him up here amid all the gloom and horror of his terrestrial mansion—concentrates all his dismal thoughts within his own overwhelmed soul, and leaves him a prey to misery and despondency.

"A woe stricken being, to whose heart The visions of earth can no rapture impart, On whose brow the pale garlands of Hope have all faded, While his soul by the midnight of sorrow is shaded; What balm could you bring to his bosom's deep sorrow, If eternity promised no glorious to-morrow?"

I hope then I have said enough to show that there are times and seasons when the heart of man turns instinctively to the God of nature for support; that there are times when philosophy, and science, and friendship, all must fail to administer consolation to the oppressed heart:—it is then that religion and religion alone can furnish the balm that can neutralize woe. Under its benign influence the billows of adversity may roll on—they may break over our heads, but cannot overwhelm the soul when sheltered securely under its divine panoply.

Now let us inquire whether woman experiences oftener than man those moments of sorrow and affliction, which religion alone can assuage; and this inquiry, I think, must be answered by all, in the affirmative. The sorrows, and griefs, and trials of woman, are not of so palpable, conspicuous, and sometimes violent a character as are those of man. They do not attract so universally the gaze of the world—their consequences are not so extensive—they do not so much occupy the pen of the historian, or draw forth the speculations of philosophy; but they are more numerous, more secret; and for this very reason more calculated to turn her to her God for consolation. I have already in the preceding number shown, that woman, from her position in society, is obliged to conceal more than man. She experiences many sorrows and afflictions, which like the Viola of Shakspeare, she never tells to any one, but keeps them locked up in her own bosom to brood over in solitude. Rousseau says, a man truly happy, neither speaks much nor laughs much—he hugs, so to speak, the happiness to his heart. "Il reserre, pour ainsi dire, le bonheur autour de son coeur." The assertion which Rousseau here makes concerning the happiness of man, is strictly true, when applied to the misery of woman—especially to that most numerous class of her griefs which spring from wounded affections. This species of misery, if I may borrow the pencil of Rousseau "elle reserre autour de son coeur." Her shrinking modesty dares not confess it to the world; sometimes even the penetrating scrutiny of an affectionate mother is shunned and deceived. What then is her resource? She knows there is a God who inhabiteth the high and lofty places of eternity, who has promised to turn from none who seek him—she feels that all her sorrows are known to him. She can truly exclaim in the language of the Psalmist, "thou hast searched me and known me. Thou knowest my down sitting, mine uprising: thou understandest my thoughts afar off. Thou compasseth my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord! thou knowest it altogether." With this being then, who already knows all her afflictions, does she commune—to him she pours forth the torrent of her feelings, and tells the tale of her concentrated woe, which no vulgar ear shall ever hear. This communion becomes sweet to her in the hour of her afflictions, and she bestows upon him who has promised to be the friend of the disconsolate and broken-hearted, that love which perhaps has been slighted and despised by another. "As the dove (says Irving,) will clasp its wings to its sides, and cover and conceal the wound that is preying on its vitals—so is it the nature of woman, to hide from the world the pangs of wounded affection. Even when fortunate she scarcely breathes it to herself; but when otherwise, she buries it in the recesses of her bosom, and there lets it cower and brood among the ruins of her peace."

It is at such times as these she feels the great want of religion; and accordingly we find that on tracing the history of woman, we often see her religious career commencing after some great disappointment—after some cruel stroke which has been inflicted on the feelings and affections. In Catholic countries we frequently see women, after these great disappointments, retiring from the world and immuring themselves for the remainder of their lives within the walls of a nunnery, where at a distance from the world and free from the rude gaze of an inquisitive society, they may spend the remainder of their days in silent and pensive melancholy, softened and ameliorated by sweet communion with God. You rarely hear of this on the part of man. If he survives the misfortunes that for a time have oppressed him, he plunges into the active business and bustle of the world, and in the midst of his employments he finds new occupation for his mind—he summons it away from the contemplation of his grief. New feelings are called into play, and often succeed in banishing the old. How often do we find ambition becoming the succedaneum of love.

But woman has not this opportunity of withdrawing herself from the scenes of her misfortunes and griefs. Every object around her reflects back their images upon her mind; and, go where she will, she is still like those unfortunate beings, laboring under the illusions of spectral apparitions;—the phantoms are around her still, gazing on her with lurid glare whilst awake, haunting her whilst asleep. Nothing but religion can afford her solace, under afflictions so oppressive and crushing. Without it, she may well exclaim in the language of the "Dirge,"

"Vain is the boasted force of mind, When hope has ta'en her flight; Then memory is most unkind— And thought is as the dread whirlwind That works on earth its blight."

In addition to what is said above, it may be observed that the physical infirmities of woman, are greater than those of man; she is liable to sudden changes in health, which endanger her life. Every child which comes into the world, is an admonition to the mother on the precariousness of human life, and the necessity of living in a state of constant preparation for another world.

3d. Dependence and Physical Weakness.

Another cause, no doubt, of the more religious character of woman, is her greater feebleness and dependence upon the powers around her, than that felt by man. When we look to the stupendous mechanism of the heavens and the earth, and contemplate the mighty powers that are at work in the universe, the mind naturally turns, in the spirit of devotion and prayer, to that infinite, incomprehensible, mysterious being, who guides and directs those powers. When we contemplate, for example, the globe on which we stand—think of it as moving at the rate of more than sixty thousand miles per hour, around that luminous orb, which at the distance of millions of miles, binds it down to its prescribed orbit; when we think again of this mass on which we stand, vast and grand to us, but an atom to him who placed it here, rolling on its axis, carrying us forward with a compound velocity, which if it could be suddenly arrested by some opposing mass competent to the resistance, would be sufficient to tear from their bases all the mountains and hills of the earth, and hurl their scattered fragments o'er the vallies—a velocity, whose sudden cessation would prostrate alike the animal and vegetable kingdoms, burying all in one common chaotic ruin, from which no one being would escape to sing the funeral dirge of a dead world. When we contemplate all this, and know that there is a hand competent to the control of these mighty powers; that under its influence, while thus rapidly hurled along through the illimitable regions of space, the busy operations of men are going forward; that the grand tower, the enormous pyramid, the slender reed, and the delicate spire of grass, stand alike unaffected and unshaken by this velocity; that the slumbers of the infant on its little couch, and the spider weaving her delicate web in the "autumnal fields," are alike undisturbed;—when we look again, and contemplate that thin elastic medium which we breathe, covering the earth like an invisible mantle, all quiet and calm at the sunset hour, so that even the thistle-down lies still and motionless on the earth's surface; then think again of that same medium, lashed into the fearful tempest, spreading dismay and destruction along its desolating track, and scattering the mariner and his cargoes over the billows of the sea; or when we contemplate that principle of heat which pervades the universe, constituting the great vis vivica, or enlivening power of nature,—so placid, so sweet, and it would scarcely be metaphor to add, so tender, as it exists around us in the mild and bland atmosphere of a summer's morning, when

"The lark, Shrill voiced and loud, the messenger of morn, Calls up the tuneful nations. And ev'ry copse Deep tangled, tree irregular, and bush Bending with dewy moisture o'er the heads Of the coy quiristers that lodge within, Are prodigal of harmony."

And then think again of this same agent confined in the earth's mass; by its sudden action laying hold on the globe with the grasp of more than ten thousand giants, upheaving the dense and mighty stratum which lies above it, shaking whole continents by its power, and burying the toppling cities with the accumulated wealth of ages under its fearful ruins; when we contemplate, I say, all these powers around us, we see our dependence on them, and again their dependence on omnipotence. The feeling of dependence forced upon the mind, begets a spirit of devotion and trust towards the God of nature. At first, overwhelmed by the evidences of mighty power exerted around and over us, we are almost disposed to cry out in the language of holy writ, "what is man that thou shouldst be mindful of him, or the son of man that thou shouldst deign to visit him." But our confidence revives when we recollect the promise that "if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith."

This spirit of dependence, wherever felt, always begets more or less a religious spirit of devotion. It is this spirit which, in ages of ignorance and superstition, begets the worship of heroes, of statesmen, and philanthropists. It is this spirit which has added such as Hercules, Castor, Pollux, Isis, Osiris, &c. to the vast catalogue of the gods in the polytheistic religions of antiquity. It is this same spirit, which makes the subordinate officer and the soldier, look with awe and the most confident reliance on the successful military chieftain, who has so often manoeuvred them like a machine, and has gained victory after victory by those rapid combinations and skilful evolutions, which to the mind that does not comprehend, appear to be the result of inspiration rather than the effects of human wisdom. Wherever in fine, there is a system of dependence, there you will find always more or less a spirit of reverence. How intensely does this spirit manifest itself in a father or mother, who has knelt before an emperor or king, and obtained the pardon of a condemned son. Now, as I have already observed, woman feels this dependency much more strongly than man. She is the weaker vessel, and hence there is a devotional feeling excited by this dependence, which follows the chain of dependence up, link by link, until it reaches the throne of omnipotence. Woman does not feel this dependence from a contemplation of the mighty physical energies exerted around her by the great powers of nature; but it arises from her greater weakness and dependency when compared with the other sex.

Do we not all know that there is something much more devotional in the love of woman than man—a something much more nearly allied to religion? Do we not know that this same weakness and consequent dependence, makes woman more confiding, more trusting, more submissive than man? She feels much greater veneration for the great and the powerful, and acquiesces much more readily in the tyranny and oppression of rulers. Even women of the very first order of intellect feel this reliance and trust on the greater powers around them. Mrs. Jameson says, in speaking of the Portia of Shakspeare, "I never yet met in real life, nor ever read in tale or history, of any woman distinguished for intellect of the highest order, who was not also remarkable for this trustingness of spirit, this hopefulness and cheerfulness of temper, which is compatible with the most serious habits of thought, and the most profound sensibility. Lady Wortley Montague was one instance; and Madame de Stael furnishes another much more memorable."

The physical weakness of woman and her consequent dependence on man, makes religion more necessary to her for another reason. It is her interest that every restraint should be imposed on the passions of man; that he should walk in the paths of virtue and morality; that his superior strength should be subdued and tempered by motives of humanity. He is then more kind, more attentive, and more loving to her. He is then a better father, a better economist,—in fine, a better citizen, fulfilling more perfectly all the relations of life. The Christian religion, as we shall soon see, is eminently calculated to produce this happy result, and consequently woman is deeply interested in its spread. Let no one start forward with the objection, that in this way she is the better enabled to govern her husband. I admit this, if, to govern him, means to restrain him from vice and immorality; but surely this is a government which no honest good citizen can object to. Every lady has a fearfully deep interest in the whole character and temperament of her husband's mind and feelings. Upon them depend, indeed, her weal or woe. Her condition may be deplorable, and sometimes irremediable, if a wicked husband choose to oppress her. But that is certainly a holy and a virtuous selfishness, if selfishness it can possibly be called, which secures our own welfare and happiness while adding to that of another, by curbing and controlling his more violent and malignant feelings and passions, and attuning the whole inner man to harmony and concord.

4th. Seclusion and Meditation.

Again, the life of woman, as has been before remarked, is much more sedentary, more secluded, and consequently more contemplative than that of man. Solitude and contemplation are very favorable to the production of religious impressions and the generation of a spirit of piety and devotion. Man is so constantly occupied amid the busy scenes of active employment, so much engrossed with his schemes of ambition and self-aggrandizement, so rapidly whirled forward by the eddying current of active life, that he scarcely will take time to pause in the hurry and bustle of existence to contemplate his Maker, and render to him the homage that is his due. Public devotion even often breaks in upon his regular routine of life, and frequently mars some little pet scheme of the day. He is a Sabbath-day worshipper; a worshipper at spare times and leisure seasons. But the solitary chamber of a woman, is often by day and by night, the temple from which in her lone hours she sends her silent prayers to heaven; the temple from which, in her silent meditations, her thoughts wander forth and hold sweet communion with the God of nature.