some topics, we might wish to have more minuteness of detail; but, in general, there is much more of matter, well digested and happily expressed, than we could reasonably require in a TextBook, necessarily so comprehensive. The references are so numerous, that it is very easy to pursue investigations upon any subject and to any desirable extent. In a word, the plan of the work is so complete and the execution so successful, that in a very few minutes we may solve inquiries, which, without this resource, would consume whole days and, perhaps, weeks, although we might have access to our best libraries.

Since we have examined The Manual of Classical Literature, we have thought of the feelings of James Otis, upon the publication of Blackstone's Commentaries. His enthusiasm of admiration was repeatedly expressed in the strongest language. "Blackstone's Commentaries," said he, " would have saved me seven years' labor, poring over and delving in black letter."

In the second division of the work, we have evidence that professor Fiske has greatly improved upon the labors of Eschenburg. We perceive the Editor's mark at the head of some of the most valuable sections, which are so incorporated into the body of the work, that at first sight they might be attributed to Eschenburg. We refer particularly to the sections, which relate to the Greek Orators, Philosophers and Historians.

Perhaps the labors of professor Fiske cannot be seen to better advantage, than by contrasting the "History of Greek" with that of "Roman Literature." This last is a mere translation by professor Crusé. We regret that professor Fiske has been unable to fulfil his implied promise in respect to this part of the work. But "the unexpectedness of the call" for a new edition, is an ample apology.

We wave minute criticism upon the Manual. We should hardly feel warranted to quote so much at length, as would be necessary to illustrate and verify particular remarks. But we must not omit to say, that while the literary character of the volume is unexceptionable, there is a moral spirit which is peculiarly grateful in a work of this kind. To the American editor we are in this respect also greatly indebted. The Manual of Classical Literature cannot fail to subserve important purposes of moral as well as intellectual improvement.

It is with no ordinary satisfaction, that we can thus freely commend the American edition of Eschenburg's Manual, to the very favorable regards of all, who are interested in the promo

tion of classical learning. The study of the classics is not soon to be abandoned. We shall, from time to time, be annoyed by the clamors of reform "so called, but falsely." Invectives as contemptible as they are contemptuous, must still be expected. But the classics, as recent experience proves, will steadily gain favor with the intelligent and the candid. We cannot do without them, if we would. We must have the Scriptures of the New Testament and the other early records of Christianity, delivered to us in a different tongue; we must be able to dispense with our approved and established nomenclature of science, and with the most common medium of intercourse between the learned of different modern nations; we must cease to have occasion for a critical study of the dominant languages of the European continent; in a word we must have a new line of ancestry, a new being and a new speech, before we are at liberty to begin to question the necessity of the classical studies in a plan of liberal and finished education. Such an education without the aid of the classics is an absolute impossibility.

But how little did the bard of Scio ever imagine the destiny of those numbers in which he sung the wrath of Achilles? How little did the prince of orators anticipate, that the thunders of his Olynthiacs and Philippics would still be rolling and reverberating, two thousand years after the knell of his country' freedom had driven him to self-immolation? Of all that ever stood upon the pinnacles of the glory of Athens or of Rome, no one could have ever conceived that their poets, their historians, their philosophers, and their orators were living for all mankind; that their breathing thoughts and burning words would breathe and burn on throughout all generations; that future millions in other countries and of other tongues would delight to do them homage; that youth would repair to them for its earliest lessons, manhood for its refined amusements, and old age for an alleviation of its weariness. With unutterable amazement would the oracle have been received, if some Sybil or some Pythian had predicted to any of those ancient worthies, that their perishable manuscripts would survive the ravages of time, and become the text-books of literary institutions, not only in all Europe, but in a New world.

Is it then some traditionary delusion which has infatuated the votaries of letters, and driven them in throngs to sprinkle odors upon the laurels of the classic dead? No, it cannot be. There is no mystery in the case. The men who have been so

much honored, were of "nature's noblemen." They drank deep at the sources of intellectual life and strength. Most of them lived in times of extraordinary excitement, and were animated and nerved by the ennobling influences of civil freedom. Their minds were tasked to the full extent of their capabilities. And with such perfection of art did the master-spirits of classic antiquity mould themselves into "the beautiful forms of universal nature," that they will be admired, so long as any can be found to appreciate the highest order of intellectual workmanship.

From the example and influence of the scholars of the old republics, we of this land may derive lessons of wisdom and duty. They erected enduring monuments of their own and their country's glory. They have long contributed invaluable assistance in the education of the most gifted and the most fortunate of the children of Christendom. And yet they were Pagans! what then ought to be accomplished by the scholars of Christian America-this land the very "stones and dust" of which are dear to her sons as they return to her from their wanderings. Here we have the Light of Everlasting Truth. Here we have "glorious liberty." Here every child may take possession of the "keys of knowledge." Truly the lines are fallen to us in pleasant places, and we have a goodly heritage. Every breeze that sweeps over us proclaims some new and splendid trophy in the onward march of national enterprize and aggrandizement. And shall we then have no poetry and eloquence, no history and philosophy, that shall be an immortal memorial of the combined and the concentrated inspirations of freedom, and knowledge and Christianity?

If gratitude is motive, what incitement do we need? If opportunity is obligation, how imperative the voice which summons to exertion? What a country is ours even now? And if heaven shield the palladium of our hopes, what a country it. is soon to be? Our villages and our cities multiply faster than the geographer can dot them upon his map. He who now writes a work, which can claim a seal of approval from the signet of Truth and Goodness and Beauty, may live to hear of blessings upon his name from a thousand American cities and tens of thousands of American villages. Nay more. The ends of the earth may resound his praises.

Let then a holy ardor fire the souls of our educated men. Let them live for the whole world and for all time. Let them

act in the full consciousness of their moral responsibilities. They were "born for the universe." Let them fulfil their sacred trust, and the priceless inheritance which our fathers consecrated by their prayers and sealed with their blood, will be transmitted unimpared to a grateful and countless posterity.

And if, in the retributions of a righteous Providence, our nation shall hereafter descend to the grave of empires and republics, our sepulchral monument will bear for its inscription, a LITERATURE "beyond all Greek, all Roman fame."

ARTICLE VII.

THE RIGHT OF FREE DISCUSSION.

AREOPAGITICA: A Speech for the liberty of unlicensed Printing, to the Parliament of England. By JOHN MILTON. Boston Edition, 1826.

WEOAOTIA EKAEKTIKH, or a discourse of the Liberty of Prophesying, with its just limits and temper, showing the unreasonableness of prescribing to other men's faith, and the iniquity of persecuting differing opinions. By JEREMY TAYLOR. Works, Vol. I. 292 seq. p. Lond. 1835.

An Apology for the Freedom of the Press, and for general Liberty. By ROBERT HALL. Works, Vol. II. p. 39 seq. New York, 1832.

It is not for the purpose of presenting an extended and formal review of these works that we have placed them at the head of this Article. It is rather to call the attention of our readers to the fact that three such minds should have deemed it necessary to engage in the defence of the right of free discussion; and to direct to these works, as far as may be in our power, the public mind. There are no productions in English literature which, on account of the importance of the principles involved in the discussion, as well as the manner in which such men could not fail to conduct it, more demand, in our view, the attention of these times. The fact that JOHN MILTON, the author of Paradise Lost, and the indomitable lover of liberty, the

man so rich in varied learning, and so entirely master of all the powers of the English language;-that JEREMY TAYLOR, the man most distinguished among English classical writers for fertility of imagination, for copiousness and richness of expression, as well as for profound thought; and that ROBERT HALL, the most eloquent man of his age, deemed themselves called on to engage in the discussion of this subject, is a demonstration of its importance, and a pledge that all the powers of argument and persuasion are brought to its illustration and defence. No men have lived who were better able to do justice to this subject. No men can be found better qualified to command the rich and varied resources of the English language. It is an honor to English literature that such men engaged in this inquiry; it is an honor to the language which we speak, that the noble sentiments which they defend, could be expressed in the manner in which it has been done.

This is one of the subjects which is to be discussed in each successive generation. It is not enough that the fetters which once bound the human mind have been broken; it is not enough that the right of freedom of inquiry, and of opinion should be defended, and placed on a foundation which cannot be overthrown by argument. There are so many interests which men create, and which they wish to perpetuate that conflict with this right; and there are so many opinions which they entertain that they seem conscious cannot bear the light, and around which they endeavor to throw an inapproachable sacredness, that it is needful that the principles which shall guide the human mind on this subject should be often examined, and be presented without regard to existing opinions, customs and laws. In each age of the world, from causes which it is not needful now to state, there are barriers created of most formidable character that are fitted to impair or destroy this right. In the time of Milton one class of causes existed; in the time of Hall, another; in our own times, there may be others. Each age, and country furnishes its own obstacles to the exercise of this right; and the efforts, every where, of certain classes of men are put forth to bind the human mind in chains. We regard it as vital to the interests of religion and liberty in this land that this right should be stated and vindicated; and we propose, in the spirit of entire freedom, to state our views on this subject, and to call the attention of our readers to the history of this VOL. IX. No. 26.

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