take place. In such instances, if they exist, he thinks their punishment will be mitigated, until it shall finally cease. Even in that case, however, "effectus tristes et noxii semper adhærent homini," the sad and injurious effects will always adhere to the man." do. 198. Erroneous as these views of a possible purgatory are, they do not identify Doederlein with the Universalists; who make the positive affirmation that we are taught both by reason and scripture, that all men will ultimately be saved. This he totally denies, affirming that there is no positive evidence of the salvation of a single individual who dies impenitent. He merely maintains negatively, that there is no absolute certainty that some individuals may not repent in the future world. Into these views he seems to have been led, in common with many German divines, by assuming that the chief object of punishment is the reformation of the offender, not the vindication and support of the divine character and government.* Thus a philosophical dogma has been suffered to throw doubt and uncertainty over the plainest declarations of the word of God. In no country in Europe has this been the case so much as in Germany. Rich beyond every other people, in the materials of scriptural interpretation-the investigation of the text, the structure of the Greek and Oriental languages, the minutest shades of difference in forms of construction, the geography, antiquities, and peculiar modes of thinking in ancient times-the Germans, as biblical critics, have in most cases so mingled their philosophy with their philology, as to make themselves, in the emphatic language of another, "the gazing-stock of Christendom." Returning as many of them now are to an earlier and purer faith, it is not perhaps surprising that erroneous systems of philosophy, should still continue to exert a powerful influence over their minds. We account in this manner for the extraordinary declaration made by one of this class to Mr. Dwight, respecting the doctrine of endless punishment, "that this doctrine evidently appears in the New Testament, but that his heart could not receive it, unless he were to change his views of the character of God." It might have been well for him to ask, whether Jesus Christ who thus "evidently" revealed that doctrine, was not equally qualified with himself to form just "views of the divine character." To what extent there exists in Germany this backwardness to receive what is acknowledg ed to be the testimony of the New Testament on this subject, we cannot say. Among those with whom Mr. Dwight con * See this subject examined in our present number, page 603. versed, it seems to have been prevalent. But we are able to state, that another American gentleman, who resided at Göttingen in the year 1827, was present at a society of clergymen and students in that university, when the question was proposed in form to each individual, " is the punishment of the wicked endless," and that all but one unequivocally replied in the affirmative. That one expressed some slight doubts of the kind alluded to above. Mr. Dwight went from Halle to Leipsic. This city is much celebrated for its fairs; but it is not more distinguished for its commercial, than for its literary reputation. Its university was founded in 1409, and until the rise of Göttingen, was without a rival in the north of Germany. "Its influence on the world," says Mr. Dwight, "has probably been greater than that of any other institution on the continent, with the excep tion of the university of Paris." In classical literature it has always been pre-eminent. Dresden, where we next find Mr. Dwight, is described as the favorite summer residence with all the Germans, who are attracted by the charms of polished society. This city is the residence of many of the German literati. "Here are more distinguished poets than in any other city, as well as scores of rhymers." The gallery presents a splendid collection of paintings; and its library is one of the most valuable in Germany. At the accession of Frederic Augustus in the year 1763, this library contained but seventy thousand volumes. The monarch soon added to the library, by purchase, more than a hundred thousand volumes, and has since augmented it by "liberal appropriations," so that the whole number of volumes is now about two hundred and forty thousand. Mr. Dwight next visited Weimar, where the grand duke has given a constitution to his subjects, and a parliament holds its regular sessions. "The inhabitants appear to care very little about their constitution, as the administration of the grand duke has been so equitable, that they have never been desirous of an extension of their freedom." We should be pleased to notice more particularly the progress of Mr. Dwight through the large cities of Germany, but our limits forbid. We can assure those who shall take up this volume, that they will find much to amuse and instruct them on the government, manners, arts, and social condition of that country; and numerous topics to excite deep reflection and anxious foreboding, not only as respects Germany, but all Europe. We have confined ourselves chiefly to the parts of these travels, which relate to the two important subjects of education and religion, as coming more directly within the scope of our work; and we have not found these topics, as exhibited by Mr. D., noticed in the literary journals of the day with that particularity, which they appeared to us to deserve. We have supposed that these travels contained some mistakes which ought to be corrected, and some opinions, which ought not to stand before the public without examination. We doubt whether Europe is the best place in which to study the government, manners, state of improvement, and general condition of the people of the United States. If ever there was a nation to be judged of independently of all others, we are that nation. However this may be, we have remarked on Mr. Dwight's book without any disposition to find fault,with entire regard for the author, and with the utmost willingness to be set right, if we have ourselves fallen into error. VI.-REVIEW OF DANA'S POEM. A Poem delivered before the Porter Rhetorical Society, in the Theological Seminary, Andover, September 22, 1829. By RICHARD H. DANA. Boston, Perkins and Marvin. THERE is a species of poetry which derives all its interest from a peculiar felicity of execution. The scenes which it describes and the feeling which it portrays, are familiar to every mind; and the poetry consists in the superior degree of vividness and strength, with which those scenes and feelings are presented to our view. The productions of Goldsmith may be taken as a representative of this class. His Traveller and Deserted village are little else than a series of exquisite pictures, on which we dwell with the same kind of pleasure which is awakened by the rich landscapes of Claude at sun-set, or the highly finished productions of the Flemish school of painting. Poetry of this kind, however, demands no creative power of genius, no depth of imagination, no uncommon energy of emotion or thought. It may be highly popular for a time, and may awaken a lively interest in common minds; but on those of a superior order, it has no strong or lasting hold. There is another kind of poetry which is simply the expres sion of intense feeling, or of deep and long cherished sentiment. It is not to produce a poem, but to relieve his mind from the pressure of struggling emotions, that a writer of this class embodies his glowing thoughts in language. In his view, imagery, versification and rythmus-the liveliest pictures of external objects, and the most graphic delineations of life and manners, are of no other value, than as they give a more complete and satisfactory expression to the workings of the soul within. Mr. Dana is a poet of this class. With a mind of exquisite sensibility and deep moral feeling, his sole object is to awaken in the minds of others, those strong conceptions of moral and religious truth, which he has long been revolving in his own. In doing this he is always bold and picturesque; but often abrupt, and for that reason sometimes obscure. Rarely have we seen a more perfect contrast to the ordinary style among us, of close and studied imitation. His thoughts are instinct with life and originality; his versification is free and varied; his imagery is in most cases uncommonly distinct and vivid; and his subject rises in some places into genuine and impressive sublimity. Mr. Dana has entitled his poem, "Thoughts on the Soul." His leading object is to illustrate the position, that external objects derive their influence upon us from the character of the mind within. They are what we make them to be, as sources of enjoyment or suffering-as instruments of good or evil. In the language of Milton, "The mind is its own place, and in itself Can make a Heaven of Hell, a Hell of Heaven." Mr. Dana's poem opens in the following manner : It is the Soul's prerogative, its fate, To change all outward things to its own state: Gives out itself, itself takes back again. Transformed by thee, the world hath but one face.-- Where'er thou goest, that face shall look on thee. He next passes to a consideration of the various outward cir cumstances of life-sickness and health-poverty and affluence--domestic comfort and deprivation, as affected by the state of our feelings. In illustrating the variety of these circumstances, and the impossibility of deciding from them as to our real condition, Mr. Dana has the following striking passage: Ocean and land, the living clouds that run Perhaps thou'd'st say, "Good Sir, lo, here, the whole!" In the following beautiful comparison, Mr. Dana shows himself possessed of uncommon powers of picturesque description. We rarely find in any poet, more vivid painting of external objects. The flight of the bird seems almost passing before our eyes. Yes, man reduplicates himself. You see, Is busy after food, and happy, too. -They're gone! Both pleased, away together flew, The world, O man, is like that flood to thee: Reflected back. From this illustration of his position, the poet next turns back upon himself, with the solemn reflection which arises from this view of the subject. Soul! fearful is thy power, which thus transforms Then, dread thy very power; for, works it wrong. The following picture of the hopeless efforts of the suicide, to escape from the torture of his own evil passions, has uncommon power. Blinded by passion, man gives up his breath, |