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So many spirits dash'd from life-
Such thousand bosoms gash'd by strife-
Might think, when striding o'er the dead,
Such havoc ne'er by man was spread;
Or blush, when starting from the view,
To know himself was human too.
Ah! many a city proudly stands,
The mistress of surrounding lands;
With ceaseless tread of busy crowd,
And mingled tumult long and loud;
With thousands less of men to boast,
Than there were stretch'd, a lifeless host.
Could being in those breasts revive,
And sense and feeling wake and live-

What shout had ris'n! how throng'd had been
That desolate and lifeless scene!

How changed from loneliness to life,
Prepared again for joy or strife!

'Twas but a maddening thought that past-
For them the heart had beat its last;
The glass was out that none can turn;
The flame-that only once can burn!
The beam that never twice can rise,
Was banish'd from those marble eyes!
Another sun would only light

The earth that shrouded them from sight.
There mingled lay the weak, the brave,
The good, the evil, in one grave:

Some who had battled many a storm,

Some young in life, and fresh and warm

Thousands whose thoughts the morn before,

Had pictur'd many a joy in store;
And dwelt upon hope's vista scene,
With scarce a darkening shade between.
And many a proud and manly breast,
There stretch'd on its last couch of rest:
And many a heart, in battle bold,
Was left to moulder, still and cold.
And there were eyes-far distant then,
Look'd to behold those forms again-
And hearts that beat for many there,
Too soon to wither in despair!
When the full tale of woe should come
To blast the desolated home;

Those eyes would redden in the grief
That then would rage, beyond relief;'
Those hearts that peace could never know,
Would break beneath their secret woe.

And Brandenburg was past away,

Unpitied as in wreck he lay;

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TASTE is that principle by which we are enabled to perceive, and to appreciate, the beautiful, the harmonious, the sublime. -The word, in its literal meaning, signifies that corporeal sensation, by which the palate ascertains and relishes the various kinds of food presented to it. Its use, in the present instance, is entirely metaphorical; founded upon the striking similarity between the intellectual pleasures of the mind, and the sensual gratifications of the body; and it is remarkable that all nations have adopted the same word to express both the mental and bodily sensation.

Striking as is this analogy at first sight, it is still more so on a closer inspection. The intellectual, like the corporeal taste, receives that which is pleasing with an exquisite and voluptuous satisfaction; while, on the contrary, it refuses with nausea and disgust whatever is disagreeable: in both cases, where the object is of that negative description which does not strongly excite the nerves of the palate or the powers of the imagination, there appears a degree of hesitation whether to approve or reject. Habit will, in either, reconcile us to many things which were at first regarded with dislike,-will often succeed in rendering those agreeable, which have formerly excited the strongest aversion.

As, in the corporeal sense, a healthy and correct taste is shewn by a relish for plain and natural food, while its depravity is manifested by a desire for those highly-seasoned viands, which alone can stimulate a sickly appetite; so is the depravity of the intellectual feeling exhibited by an admiration of overstrained and incongruous decoration, in preference

to the beautiful simplicity of nature, and those noblest works of art; which, taking nature as their model, please more by the harmonious combination of simple parts, than the studied profusion of unnecessary ornament. When every art has been exerted to obtain for the epicure a forced and unnatural zest for his costly repast, it is at last far inferior to the keen enjoyment of the peasant; whose sole excitement to the simple fare which constitutes his homely meal, is native health and an unvitiated palate.

Much difference of opinion has existed on the question, whether this principle be inherent in the nature of man, or acquired by education. That it is in some degree inherent in our nature, is evinced by the circumstance that the most uncultivated mind is susceptible of delight from the powers of harmony, from sublimity in the scenery of nature, from grandeur and vastness in the performances of art; and by the pleasure which the rudest of mankind feel in listening to tales of interest or of terror: but at the same time that a certain degree of sensibility, amounting to the first principles of taste, is engrafted generally in the very constitution of man; yet here, as in other of our faculties, the Creator seems to have done no more than implant in our breasts the principle itself, as it were, to lay a foundation, upon which industry, education, and experience, must raise the superstructure and accordingly we find, that, though all persons may be struck with admiration of the more prominent beauties of nature and of art, yet the degree of satisfaction derived from their contemplation, is almost universally commensurate with the education and experience of those to whom they are presented. An uninstructed individual, of the best natural disposition, however delighted with the sight of a beautiful picture, or a magnificent edifice, will derive sensations far less acute than those of the artist of cultivated understanding, and refined taste; whose superior knowledge enables him to distinguish the separate beauties, by the judicious arrangement of which, the general effect is produced. It is not, therefore, altogether an acquired qualification, although capable of progressive improvement to a very high degree of refinement. A truly correct taste requires so great a delicacy of imagination, so quick an apprehension, and so sound a judgment, as is indeed the lot of few. It is not sufficient to be able to perceive the beauties of objects which surround us; we must possess sensibility and discrimination to feel and to appreciate them. It appears, then, that for the perfection of this principle great natural advantages are necessary; but these alone will by no means suffice: every faculty of the mind must be exerted; every species of useful knowledge must be cultivated; the

great volume of nature must be perused with the minutest attention; the best performances of literature, of painting, of sculpture, in short, of every description of art and science, should be investigated with unwearied assiduity. If such be the requisites for the formation of a perfectly pure and refined taste, it is clear that few can reach the highest point of excellence; yet, although such delicacy and discernment be denied to the many, there are none so entirely destitute of sensibility, as to be incapable of experiencing, in some degree, its pleasures.

If the attainment of so desirable an object be arduous and difficult, yet every step towards its accomplishment will be an acquisition of knowledge; and, in proportion as the understanding is enlarged, and the taste improved, will new sources of gratification be opened to the mind.

Accessible to all,-at once innocent, elegant, and noble,the pleasures of taste increase the enjoyments of mankind, and render them more exquisite. Unlike every corporeal gratification, they may be indulged without fear of alloy, without creating satiety, without producing unpleasant reflections; continually improving by exercise, they cause the beauties of nature and art to be more and more laid open to the view,to be more clearly understood,—to be more sensibly felt, more warmly admired. The roaring cataract, the purling stream, the lofty mountain, the verdant mead, the splendid luminary of day, the star-bespangled canopy of night,-all are continual sources of delight and admiration to the man of taste, and prompt him, above all other beings, to venerate the great Creator in the munificence and sublimity of his works,

"To look through Nature up to Nature's God."

Poetry, eloquence, and music,-painting, sculpture, and architecture; are the peculiar province of taste: without this faculty, their beauties can neither be perceived nor enjoyed; without it, their merits cannot be estimated; without this, in fact, the beauties of nature would cease to interest, and the performances of the liberal arts could neither be conceived nor executed.

Its principles pervade every object of life, dress, furniture, equipage, manners,-even the pleasures of the table. The sumptuous repast is displayed with elaborate magnificence, as much to gratify a species of intellectual refinement, as to excite the sensual appetite.

The possession of so invaluable a distinction adds dignity to the character, and every where commands respect and. esteem; the want of it is invariably considered indicative of ignorance and vulgarity, frequently of depravity. Confined

to no rank, it throws a charm over existence in every age, in every situation. All cannot possess, but all may enjoy, the principal objects of taste. He to whom Providence has denied wealth, if gifted with such powers of intellectual enjoyment, will derive more real satisfaction from contemplating the sublime scenery of nature, the property of another, than a sordid possessor, whose soul is incapable of expanding at the magnificent prospect with which he is surrounded.

Distinct from genius, it will shed a lustre even over inferior talents. Many may possess taste to admire, what few will have genius to invent, or ingenuity to execute.

Genius may exist independently of so valuable an addition; the rudest artizan may discover the principles and select the materials, but must have recourse to one of greater refinement to arrange and adorn. Genius, like the diamond in its native state, possesses the intrinsic qualities, but requires the polish of taste to impart its brilliance, and elicit its worth.

It has been often asserted, that there is no disputing about taste: if this be applied to the strictly literal signification of the word, it is undoubtedly true; as the sensations of the palate, depending upon its peculiar conformation, will necessarily be arbitrary, and vary in different individuals: but, if applied to the higher powers of mind, which have relation to the arts and sciences, it is assuredly incorrect; as these being exerted upon certain objects possessed of real beauty, harmony, or sublimity; there must be a good taste which can discover and duly estimate them; and a want of proper discernment and sensibility, or a corruption of principle, which either cannot perceive, or is incapable of feeling them; nor does the variety of pursuits of different individuals at all militate against this conclusion. The principle is every where the same,-its objects indeed are various. These comprehend all the productions of science and literature, of nature, and art, every thing which can please the eye, or charm the ear,—all which can interest the powers of the mind, or appeal to the feelings of the heart.

Various circumstances of education and habit, of choice or accident, may lead to the cultivation of one art or science in preference to all others. The association of ideas has, in this respect, a very powerful influence. The subject being entirely matter of imagination, producing an effect upon the mind itself, renders it peculiarly liable to such influence,an influence so powerful, that it may be considered as dividing the objects of taste into two classes, viz. those which are calculated by their nature to please, and those which afford pleasure by the agreeable association of ideas which they excite. The first enables us to judge of those beauties, whose prin

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