happiness of her husband, even unto the moment of her death. As a mother, she was assiduous in the care of her children, desiring nothing more than their happiness, and their preparation for subsequent usefulness. Far remov ed in character and disposition from the vain show of the fashionable world, she sought and found her greatest earthly happiness in the service and association of her family and intimate friends. Her conversation was instructive and sincere, and her sympathies for the suffering were an honor to her heart and hands. In relig ion she was a believer in the common salvation, and had an experimental acquaintance with the special applications of Divine Grace, which made her practically a Universalist in the domestic and social relations, and gave her in the time of trial an unfailing confidence and spiritual support. She had no desire to live only as she could bless her family, and cheerfully submitted to the Divine Will when made acquainted with it, though it separated her from earthly joys and sympathies. She trusted in God's goodness, and was not afraid to die. Her virtues are embalmed in the memories of her numerous friends, and especially in those of her surviving husband and only remaining sister, and will bless them though her voice is silent in death.

May the precious consolations of that Gospel she believed be with them and her surviving children, teaching them submission to the Divine Will, and bringing them daily into a more intimate communion with the Redeemer and the perfected spirit of their absent friend.

R. T.

[This obituary was overlooked and did not reach the editor till too late for any preceding issue of the Repository.]

HENRY BACON TOMPKINS.

DIED in Bangor, Me., May 1851, HENRY B., son of JOHN S. TOMPKINS, in his sixth year.

The partiality of our friends has led them to give our humble name to children, literally "from Maine to Georgia," but this is the first, so far as we know, that has been called from the mortal sphere. He was a noble boy, with a massive forehead, a large, keen, full eye, fine features, and an energy of spirits that manifested itself in features and motion, giving promise of the growth of a true man. It was a heartsinking story to hear that he was dying-that he was dead; but we were wakened from our

stupor by Faith ringing her sweet chimes on the bells of Hope, and we went in to the sanctuary of God and worshiped. Our friends, the parents of this noble boy, do not need words of consolation from us now; they have a beautiful and strengthening faith, and they know how rich it makes them, and they use it. This is their third bereavement. Well, God lives, and those we lose sight of here, live with him, and live for us. Star after star makes beautiful the Night,

So in the Future do our lost ones shine ; And Death's lone valley shall become more bright As dear ones smile from out their home divine.

H. BACON.

AN ARAB TENT SCENE.

THE following is extracted from Urquhart's Travels in Spain and Morocco, a work not long since published by Harper & Brothers:

"The chief lady of the douar was too busy for ceremony; she left that department to her husband. She was first lieutenant. But one evening, as we were returning to the douar, she signified that she had something to say, and conducting me into the tent, made me sit down, and seating herself opposite, said,- Christian, since the wives and daughters of your country's sheiks neither cook nor weave, nor make butter, nor look after the guests, or sheep, what do they do? Having already avowed that the greatest sheik in the English country had not in his tent, or in his house, a spindle or loom, I explained how our ladies occupied themselves. She shook her head, and said, 'It is not good;' but added, after a pause, Are your women happier than we?' I answered, Neither of you would take the life of the other; but when I tell my country-women about you, they will be glad to hear, and they will not say, It is not good.' 'Christian,' she said, what will you tell of me?' I answered, I will say I have seen the wife of an Arab sheik, and the mistress of an Arab tent, such as we read of in the writings of old, such as are the models held up to our young maidens; such as we listen to only in songs, or see in dreams.'

"Had a voice spoken from the earth, I could not have been more startled. It was nature saying to art- What is thy worth? What do we know of the happiness and the uses that belong to the drudgeries of life? Our harvest is of the briars and thorns of a spirit uneasy and over-wrought. Here are no changes in progress-no revolutions that threaten--no theories at war-no classes that hate-and why? The household works. There is no subdivision of labor-the household, not the man, is the mint of the State."

THE UNIVERSALIST QUARTERLY AND GENERAL REVIEW. For July, 1851. Vol. 8. No. 3. Boston: A. Tompkins.

This number of the Quarterly opens with an interesting article on Benedict and the Monasteries, in which the writer, Rev. Mr. Allen of Bangor, Maine, brings into review "the spread and characteristics of monasticism in the Christian Church, from the middle of the fifth, to the middle of the sixth century." The King in Judgement, is a sketch of a new method of interpreting the parable of the Sheep and the Goats, by Rev. A. C. Thomas,-that parable is made by him to cover, "in its principle," the entire scope of Christ's kingdom. This may be true, as all just principles of retribution are perpetual in their application; but that the Savior was speaking a parable which he intended to reach in its direct meaning to more than the close of the Mosaic dispensation, is an idea which we are not ready to adopt. Perhaps if our brother had elaborated his exposition more, we should apprehend his meaning better. We are deeply interested in every new method of dealing with controverted Scriptures. Succeeding this article is our own contribution,-Different Administrations of Universalism, intended as a plea for freedom of action in behalf of the great truth according to each one's own aptitude. The following passage may give the idea:

"Where Universalism is believed, and is withheld from politic motives, we send no apology of ours. The cowardice of such souls is, to us, unspeakable; and we always admired the noble answer of the old minister, who, when told that it was thought by some that he was a believer in Universalism, though he did not preach it, answered, Sir, if I believed Universalism, I have too much humanity to withhold it from the people.' To believe in the grand end of sin and suffering, to recognize intellectually the complete redemption in Christ, and as a matter of mere policy to withhold it from the world, is high treason against God. He who would permit a people among whom he was living, to have a less woithy idea of his earthly father than the truth of things justified, without protesting against it, would merit the highest censure ;-what shall we say of him who permits this in reference to his heavenly Father! Just in proportion as a man voluntarily keeps back the highest truth, by giv

ing it only a vague expression, a half utterance, an apologetical expression, he is a coward; and many such an Ananias has been rewarded with complete deadness of soul. But let us be just. Let us not consider that expression of Universalism which makes its reliance on the spirit of what is said, rather than upon the letter, as a hiding of the truth, or designed to win over others to a less dogmatic statement of doctrine, or textual defence of the truth. Let us rather see in it a different habitude of thought, a peculiar culture, a mind pursuing the same end with us, in its own way and by its own method. Let us rejoice that here is freshness,-no imitation, no leaning that increases weakness, no surrender of individual freedom. We go to all lengths in demanding brave explicitness, when there is a profession of uttering convictions. But lightly to question the reality of the zeal and devotion of a co-worker, to talk by inuendoes, and suggestions of treason in the camp, is moral baseness, and proof of littleness of mind."

The Man, Calvin, is the title of the next article by Rev. O. W. Wright, of New Jersey, who gives a portrait of Calvin, not a discussion of Calvinism. It is an able paper; and so is that on The Works of Nathaniel Hawthorne, by Rev. A. D. Mayo, who gives us a thorough analysis of the peculiarities and excellences of this polished writer and rare genius, and enters into some valuable criticisms on human nature and the forces that rule its highest operations. To appreciate this criticism, the reader should be thoroughly acquainted with Hawthorne's writings, and should this valuable essay lead to such an acquaintance, the reader will be benefited. Next we have a July article on Patriotism, by Rev. T. S. King. It is a fine article, earnest, clear and eloquent. The articles close with one on Matt. x. 28, and Luke xii. 5, by Rev. W. E. Manley. Twenty-five Literary Notices finish the No.; and these notices are carefully written, are discriminating, and add greatly to the value of the Quarterly and Review.

Memoirs which are so strictly the history of the writer in his Writings as these of Wordsworth. They give but very little of strictly personal history, but in what is here given as the biography of his poems, we see most happily the man, the circumstances that moulded him, the real springs of his character, and the moral forces that swayed him. The impressions made in the reading are like those we receive when conversing with a communicable nature on any subject, and here and there gleam out revelations of the most interior life of the person himself. We have Wordsworth's opinions on all great questions,-his letters when traveling, on receiving a book or a poem, on public events, and where you might expect a mere epistle of acknowledgement of some favor, you get a real gem of thought thrown in as freely as the Summer gives its dew to the leaf. How intimately purity of heart is joined to loftiness of intellectual conception, was never shown us so finely as in these Memoirs; and though Wordsworth took the poetical view of all things, and is widely supposed to have shrunk away from change and improvements in the world around him, yet he did most certainly enunciate ideas that are the stuff out of which martyrs are made. In vol. 1, page 419, there is a fine passage on Intellectual Courage, where the poet sets forth how indispensable is principle-"I mean,' 99 he says, "that fixed and habitual principle, which implies the absence of all selfish anticipations, whether of hope or fear, and the inward disavowal of any tribunal higher and more dreaded than the mind's own judgment upon its act. The existence of such a principle cannot but elevate the most commanding genius, add rapidity to the quickest glance, a wider range to the most ample comprehension; but without this principle, the man of ordinary powers must, in the trying hour, be found utterly wanting. Neither without it can the man of excelling powers be trustworthy, or have at all times a calm and confident repose in him

self."

These volumes will be more valued as they are read in connection with the poems of Wordsworth, and will give refreshment to every nature that seeks to commune with purity and greatness united.

The additions by the American editor are valuable. The letter from Inman, the artist, who painted the best portrait of Wordsworth, gives a beautiful glimpse of the domestic life of the poet. When the edition of Wordsworth's works is republished to correspond with the English edition referred to in these volumes, the Memoirs will be read far more easily. But in Prof. Reed's note to

the American reader, he says that in the last Philadelphia edition of the Complete Poetical Works of Wordsworth, there is a table of first lines, &c. which will greatly facilitate references to the poems alluded to in the Memoirs. We wish Prof. Reed had inserted this in former editions, and then we should have had it in our fine copy of Wordsworth. How can we afford to buy a volume of the new edition merely for the Index, &c.?

THE RELIGION OF GEOLOGY, and its Connected Sciences. By Edward Hitchcock, D. D., LL. D. Boston Phillips, Sampson & Co. 1851.

This is an excellent work, notwithstanding it has much of theology in its pages which we discard. We like the spirit of the book, and the comprehensiveness with which President Hitchcock deals with questions so often treated in a spirit of halfness- from the extreme of the Philosopher, and the extreme of the Theologian, neither appreciating the other's view. The starting point of our author is thus stated:

"A fundamental principle of Protestant Christianity is, that the Scriptures of the Old and New Testaments are the only infallible standard of religious truth; and I desire to hold up this principle prominently at the outset, as one to which I cordially subscribe. The mass of evidence in favor of the divine inspiration of the Bible is too great to be set aside by any thing short of scientific demonstration. Were the Scriptures to teach that the whole is not equal to its parts, the mind could not, indeed, believe it. But if it taught a truth which was only contrary to the probable deductions of science, science, I say, must yield to Scripture; for it would be more reasonable to doubt the probabilities of a single science, than the various and most satisfactory evidence on which revelation rests. I do not believe that even the probabilities of any science are in collision with Scripture. But the supposition is made to show how strong are my convictions of the evidence and paramount authority of the Bible."

He then proceeds to show how science may throw light upon the truths of Scripture, and clearly defines the distinct offices of Science and Revelation. He says in this connection,—

"God might, indeed, have revealed new scientific as well as religious truth. But there is no evidence that in this way he has anticipated a single modern discovery. This would have been turning aside from the much more important object he had in view, viz., to teach the world religious truth. Such being the case, the language employed to describe natural phenomena must have been adapted to the state of knowledge among the people to whom the Scriptures were

addressed. Another inference from these premises is, that there may be an apparent contradiction between the statements of science and revelation. Revelation may describe phenomena according to apparent truth, as when it speaks of the sun, and the immobility of the earth; but science describes the same according to the actual truth, as when it gives a real motion to the earth, and only an apparent motion to the heavens. Had the language of revelation been scientifically accurate, it would have defeated the object for which the Scriptures were given; for it must have anticipated scientific discovery, and therefore have been unintelligible to those ignorant of such discoveries. Or if these had been explained by inspiration, the Bible would have become a text-book in natural science, rather than a guide to eternal life. The final conclusion from these principles is, that since science and revelation treat of the same subjects only incidentally, we ought only to expect that the facts of science, rightly understood, should not contradict the statements of revelation, correctly interpreted."

This volume abounds with forcible views of the Religion of Geology, and animated pictures which show the poetic action of the mind of the author. We commend the work to our readers. The dedication is something unique. It is "To My Beloved Wife," and is one evidence of the correctness of the position we have often taken, viz. that the part which woman performs in connection with public benefactions, is more than is known. This dedication was published without the knowledge of the subject of it, and must have been a pleasant surprise. It opens thus: “Both gratitude and affection prompt me to dedicate these lectures to you. To your kindness and self-denying labors, I have been mainly indebted for the ability and leisure to give any successful attention to scientific pursuits. Early should I have sunk under the pressure of feeble health, nervous despondency, poverty, and blighted hopes, had not your sympathies and cheering counsels sustained me."-It seems from this dedication that the wife has drawn the illustrations used by the husband in his lectures as Professor of Natural Theology and Geology in Amherst College. We like to see such acknowledgements of what may be the wide sphere of woman's labors while she is still faithful to all the demands of home.

elegant Boston Edition of Shakspeare's Dramatic Works. A splendid title page has been issued, and soon the whole of the numbers will be completed. Thus the most elegant edition of the great Poet and Dramatist will be "The Boston Edition." What a luxury in the book line is such paper and print!

PLYMOUTH AND THE PILGRIMS; or, Incidents of Adventure in the Life of the First Settlers. By Joseph Banvard. Boston: Gould & Lincoln. 1851.

This is the commencement of a series of historical works by Mr. Banvard on American History, intended to embrace some dozen volumes or more. The present volume is a sketch of the most striking incidents in the life of the first settlers of New England, beginning with the departure of the May Flower and Speedwell from Leyden. The book is written in an interesting style, and a great amount of historical matter is embraced in its pages. We have no doubt that the series of volumes will be worthy of public attention and pat

ronage.

THE GOLD WORSHIPERS; or, The Days we Live In. A Future Historical Novel. By the author of "Whitefriars." New York: Harper & Brothers. 1851.

This is a lively, chatty novel, and we should suppose might do for summer reading. It may be had of B. B. Mussey & Co.

THE SONATAS OF BEETHOVEN. Oliver Ditson. 1851.

displays of musical genius.

Boston :

The publication of these gems of art is continued regularly, from the latest German edition. The entire collection will afford one of the finest Mr. Ditson has also just published the "Pianist's Companion," containing no less than 213 five finger exercises to obtain independence and equality in the action of the fingers in playing the piano forte; composed by Aloise Schmitt; with an introduction by J. A. Hamilton. We commend this work as worthy the attention of those who in the study of the piano forte wish aids in forming a true and graceful position for the hands and arms, and for insuring facility, independence and equality in the action of the fingers.

Among the new music recently published by Mr. Ditson, we may mention the following: Bernon March, by Handel Pond; Festival Schottisch, by Henry Wilson; Parodi's Waltz, by S. H. Millard; The Poor Man of Summer, music by George Bachen. This song very beautiful.

Mr. Ditson is just issuing Rossini's Stabat Ma

ter, with Latin and English Words. The part now published is the Cavatina, "Oh endow me!" Also, The Dreams of Peace, from the opera I Lombardi; music hy Verdi.

THE HISTORY OF THE EMPRESS JOSEPHINE. By John S. C. Abbott. With Engravings. New York: Harper & Brothers. 1851. Boston: On sale at B. B. Mussey & Co., Cornhill.

This is one of the most interesting of Abbott's Historical Series. The writer had one of the finest subjects for his pen, and he has skillfully used his materials. Josephine is here portrayed in her true loveliness and power; her connection with Napoleon's greatness is appreciated, and her undying beauty of character is honored. The separation of Josephine from Napoleon, is most graphically portrayed, and finely are the desolating effects of mad ambition exhibited.

OLD

THE CORTROVERSY TOUCHING THE STONE MILL, in the Town of Newport, R. I. Newport Charles E. Hammatt, Jr. 1851.

This pamphlet gives us the latest summing up of the argument for and against the remote antiquity of the Stone Wonder at Newport. "Learned men" have supposed that this structure was built by the Northmen previous to the settlement of this country by the English, and to them it is the ruin of a baptistry that once stood neighbor to a church; but to others it is an old mill and nothing more. The most reasonable defence of this latter idea comes from the fact, that no tradition or record exists in behalf of the notion that the structure was on the island at the time the English settlers came thither, and, second, the same kind of cement which connects the stones of the ruin, is found in the make of the tomb of Gov. Arnold, who bequeathed this structure in his will as " My Stone Built Mill." The

mans, and shows how it was used as a symbol by the Druids, and some of the Hindoos. The use of it as an instrument of torture, is taken updismissed too briefly-and then the change wrought by Christianity in its symbolry is set forth with eloquent comments on the spiritual power of the Cross of Christ. The volume was suggested by a work entitled "Cruciana," published in England in 1835. It will be found an interesting work.

CALEB FIELD. A Tale of the Puritans. By the author of " Passages in the Life of Miss Margaret Maitland," &c. New York: Harper & Brothers. 1851. Boston: B. B. Mussey & Co., Cornhill.

The lengthy preface shows that the author engaged in the work of writing this fiction with a heartiness that is one element of success in any endeavor, and desires this effort to be regarded as a sketch which exercises the art yet to be elaborately expended on a larger picture. The story is of the old Puritans in the time of the Stuarts, and aptly has the author caught the speech of the martial saints.

By

LONDON LABOR AND LONDON POOR. Henry Mayhew. New York: Harper & Brothers. Boston: B. B. Mussey & Co.

The Part now before us is No. 8, and gives us more unique descriptions of classes of persons never before noticed by the literary man, and till but recently not regarded at all. "The Street Sellers of Manufactured Articles," are the classes of workers now introduced to our attention, and we here read of the peculiar ways and modes of living of great numbers who make out to keep body and soul together on small gains. Mr. Mayhew has a good fashion of now and then introducing a biography of some peculiar specimen of a class, and in this part of his work we have the story of a cripple, with a daguerreotype of the person and his nutmeg graters on his arms. His hands are turned up towards the inside of the arm, and he is compelled to walk upon his knees. Determined to die rather than beg, he goes of creeps from place to place with his tin ware. His story is a melancholy one indeed; and singularly does he illustrate how the ills we suffer may be less to us than the ills which another afflicted being must endure. This cripple seeing a man suffering under St. Vitus' dance, shaking from head to foot and leaning on a woman who seemed to be his wife, the poor cripple remarked, "I thought what a blessing it is I am not like him.” The influence of a religious trust in ultimate good is exhibited in this man's life. Mayhew's work is healthful and interesting in its moral tendency.