the world-he is shut in with himself. A cottage and a palace are alike to him; he cares for nor wealth nor poverty. He is rich in inestimable treasures; for he can challenge an infinite estate in which to roam and soar. He spurns the cold world, and makes for himself a heaven, whose precincts are untainted with the bare breath of scorn and reproach, and under whose skies no sounds are heard save those of harmony and peace.

Bumanity.

BY HENRY D. MOORE.

HUMANITY! A term that has not graduated with the honours of the university, that has not been flattered by the patronage of schoolmen,-a term that has been rarely employed in the exposition of the Divine science; a term which for ages has been divorced from the systems of philosophy which have been projected by the masters and teachers; a term which the lexicographer has recognised and given place to in his compilation of words,—not so much for its being essentially an universal symbol, as for its harmonious combination of letters; a term which whenever employed in any connexion, has been robbed of its vastness and power, and degraded to a mere technical existence.

It belongs to the nineteenth century—if we may judge by the indications of good which are now so abundant around us, to redeem it from its long-endured slavery, and to ransom it from its oppressive and abject exile. The philosophers, the poets, the historians-so called—of other ages, and to a fearful and criminal extent, of the present age, have contributed to it their share of calumny, and have

perpetuated its bondage. Now, here and there a philosopher has the hardihood to think a thought, and write it, for liberty; and a historian has the heart to moralize fairly and truthfully of the events which he records; and a poet, with more than pampered cradled fancy, with herculean strength, dares to employ it in high-soaring, and his voice of melody in sweet music of toil and tears; but neither the philosopher, the poet, or the historian of the nineteenth century shall redeem humanity as a term; and place it, decked with many, and rich and attractive jewels, in high places.

The glory of its emancipation crowns with unfading laurels the brow of man; the true, the fearless, the universal man! Charity, which hopeth all things, leads us partially to the conclusion that the university, the schoolmen, the teachers, saw not the word, knew not its meaning, felt not its power; that what they felt not, knew not, saw not— they could not love, they could not employ. Man— greater than these-nobler far than the philosopher, the historian, the poet, has seen it, does know it, does feel it. His days have transcribed it on an enduring page; his toils have unfolded its meaning, his tears have interpreted its mysteries, his heart has read and conned its lessons, and his hopes and faith and prayer, have hallowed and consecrated its glorious mission! Humanity! I see that thou art embodied! Thou art a man, in his physical and spiritual individuality; in his physical and spiritual relations and dependencies; in his immediate and inherent capabilities; in his ultimate and consequent responsibilities. In the circumstances which surround him, and with which he co-operates, or against

which he opposes himself; in all that he has to do, in all that he has to dare, and in all that he has to suffer. In the energy which he can command from within, and in the instrumentalities which he can challenge from without. In his faith, with its patience and its purpose; in his hope, with its blessing and its promise; in his prayer, with its support and its tendencies; in his love, with its solace and its attractions. In his inspirations-which cheer him when his soul is weary with trial; which bless him when his spirit is shaded with care; which support him when his brow is wet with toil-teaching him evermore the divinity of his association. In his aspirations, which wreathe his brow with smiles, which swell his heart with fortitude, and which wing his spirit to an enduring flight—making him to triumph over all time, pointing his gaze to the garland of beauty, of fragrance and of life, revealing to him the startling truth— and winning to it his faith-that his existence is progress,excelsior, onward and upward; so that while he exults in the consciousness of constant present attainment, he is felicitate in the thought of possible perfection; through his inspirations, teaching him the divinity of his association, and through his aspirations, assuring him of an eternity of existence!

Humanity is comprehensive of man, as he is; and not as the world has interpreted him. The old school philosophy has not regarded him as endowed, as inspired, as energetic. It has regarded him as the negation of creative power and skill,—moving through life to its close, impelled by the unyielding force of circumstances, demanding his submission,

rather than contemplated him as the Divine Yea; the Eternal Affirmation; the living, thinking, acting proof of God. It has regarded him as the bond-slave of tyrants, and the unmurmuring subject of kings; as the creature of circumstances which controlled him, incapable of an effort to uncrown them, to unthrone them, improve them, escape them, or crush them! It has regarded him as made to compose the splendid and formidable, and bloody array of battle; or to mingle in the brilliant pageantry, to swell the ambition of a conqueror, or to delight the gaze of a prince. It has contemplated him as enduring life-long suffering and toil, by a divine thrusting on, and that the divine right to exact of him stripes, and sweat, and tears, is represented in the might that can oppress him.

The source from whence this false philosophy originates, may be stated, briefly, thus: Man has been contemplated in his history, rather than in his nature; in his circumstances, rather than in his heart; that, because his history and his circumstances have secured and portrayed subjection and suffering, so it must have been, and it is therefore determined that so it shall be!

But while the schools have originated this philosophy, and while priests have consecrated it, and while kings have protected it, man, moved by the might of an invisible spirit, has brought to light a new philosophy, which asks nor school, nor priest, nor king to cherish, consecrate or protect it; which, independent of the false might, and the false charms of sceptre, steel, or parchment, or gold, is startling the world from the slumber of ages, and shaking