differ from him most widely in regard to utilitarianism, by the importance which he attaches to that theory; partly because his good sense and good taste keep him, in general, from offensive statements of the doctrines of his school, and partly, because, however it may be with adults, children are not in much danger of carrying to an extreme the principle of determining the morality of human conduct by a calculation of the consequences. The subjects illustrated by narratives and familiar conversations are the following: Anger, Courage, Generosity, Intolerance, Advice-Giving, Presence of Mind, Humanity to Animals, Veracity, Praise and Blame, Employment of Time, Love of Flowers, Perseverance, Good Nature, Patience under Censure, Mercy, Nobility of Skin, Order, Justice, and Ancient Times. As the book is at present but little known in this country, we shall copy a specimen of the writer's manner from his illustrations of Anger.

"Oh! see how that cruel fellow is beating his poor beast!' said Arthur Howard to his father and brother George, as they were going out for an early country walk. Arthur's attention had been excited by a shabbily-dressed man who was belaboring a rough-coated, feeble, and blind old horse, that was dragging, or rather attempting to drag, a cart with a heavy load of vegetables to market. The poor creature tried and tried, but could not get the wheels out of the rut in which they had stuck; and the driver, whose anger increased with the increased vain attempts of the horse to move onward, was dealing out his blows must unmercifully about the animal's legs and head, and swearing more loudly, and laying on more violently, at every stroke. 'What an abominable rascal!' exclaimed Arthur again. I'll, I 'll,”ˆ and away he scampered, almost as much in a passion as the man whom he was going to reprimand and to punish.

"Now see," said his father to George, in what an unfit state Arthur is for doing a humane thing. He intends to act kindly and generously, but he will most likely make matters worse. He will only exasperate the ran the more; and the poor beast will be the sufferer for his imprudence.'

"What do you mean, you worthless vagabond!' cried Arthur when, out of breath and hardly able to find words for his rage, he came up to the carter. What, what do you mean by treating the poor horse so wickedly?'-'What do I mean, Mr. Impertinent! There, that's what I mean:' upon which he turned upon the silent and suffering creature with far greater violence than before, and smote him so ferociously that every blow made Arthur's heart shudder within

him.

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'And now, young gentleman! if you don't move off,' said the man, mayhap I may try how you like the stick upon your own shoulders, by way of teaching you how to meddle with other people's concerns.' "Arthur was a boy of humane and generous dispositions, and he could not immediately see that he had done any thing wrong by giving way to what he had perhaps thought, as many others would have thought, a natural and proper sentiment of indignation; yet he felt he

must have made some mistake, for he had failed in his purpose; and, with a spirit somewhat broken and subdued, he ran back to his father and his brother.

6

"Well, my boy!' were the first words he heard from his father, and what have you got by throwing yourself into such a towering passion?'. How could I help it, papa! when I saw that man's fright ful cruelty?'-But has your passion been of any service to you, Arthur? Did it help you to persuade the cruel man, or to rescue the suffering beast? You intended to do what was humane, I know; but you set about it rashly. Your anger was more violent than your reason. You were more bent upon punishing than preventing an offence; and, though you proposed to do good, you have only done evil.'

"But tell us, papa!' said George, whose temper was more sedate, and whose judgment more cool than his brother's, 'is anger never justifiable, never commendable? Must one see all sorts of wicked and improper conduct, and not be angry with it? I have often heard indignation called generous, and anger virtuous. Are they never so?' "Never, my son! for what is anger? It is pain, pain inflicted on yourself; by which you are excited to inflict pain on another. It may be necessary to inflict pain on another for that other's good, and for the good of society; but your being angry is just the way to prevent you from properly judging what pain, and how much pain it is right to inflict in order to produce that good. Now, if Arthur, instead of breaking out into a storm of passion, had first considered what he really meant to do, which was to induce that ignorant man to refrain from misusing that unfortunate beast, he would have prevented three mischiefs, - the mischief of being in a passion, with all its pains, annoyances, and disappointments; the mischief to the animal, which has only suffered the more from his interference; and the inischief to the carter, whom he has but exasperated the more, and, perhaps, strengthened in his vicious propensities." " pp. 1-6.

They continue their morning walk, Mr. Howard finding in almost every object which struck their attention, new arguments by which to impress on his boys "the great purpose of Providence, the general lesson of creation - happiness! We give the sequel.

"And the thought again came over Arthur's mind, that anger never made any body the happier.

"They returned homeward. Their walk had been long; longer than usual. Whom should they meet, but the cartman who had excited so much of Arthur's indignation a few hours before! He had delivered his cart load to the market gardener, and was walking sulkily by the side of his cart, every now and then giving the poor horse a heavy stroke with his stick. The horse, however, being now relieved of his burthen, moved on with something like activity. The man no sooner saw Arthur approaching, than, as if in pure spite and contradiction, he struck his beast a vehement blow upon his nose. But Arthur had learnt wisdom; and his father was charmed to see that he was struggling to check the outbreak of his anger. He, however, went to the carter, who began to scowl at him as he approached, expecting,

no doubt, another violent scolding. But Arthur had found out his mistake. The man perceived the difference, and his own looks changed as Arthur said to him, in a quiet and gentle tone, 'I spoke to you improperly this morning; I am sorry for it.' The man did not give the horse another blow; and once or twice, as George and Arthur turned round to watch what was going on, which they did very cautiously indeed, they saw the carter kindly patting his poor beast upon the back, and heard him singing, in the distance, a good-humored song." pp. 8-10.

Under the head of Generosity we find the following judicious remarks on indiscriminate alms-giving, illustrated as usual with a short story or anecdote.

"The want of prudence and of providence among the poor cannot be provided against, unless they suffer something for their neglect. It is often for their own interest that they should suffer. If I punish you for a fault, it is not because I have any pleasure in punishing you, and seeing you suffer, but because I know, unless you are made to suffer, you will not try to correct the fault. If a poor person were as well, or better off, by his laziness or his drunkenness, than he would be by his industry and his temperance, he would have a stronger motive to do wrong than to do right. You must always try to give to people reasons or motives for doing right. Suppose one boy works hard, very hard, in the fields, and at the end of the weary day gets sixpence for his labor, and there is another idle beggar-boy who gets a shilling without work, by merely asking alms of travellers, the bad boy will be twice as well recompensed as the good boy, and every penny you have given the bad boy is an encouragement to his idleness and his beggary. I have seen a little girl who hunted for mushrooms all the day long. She was then a pattern of neatness and industry; she went into the fields and was as diligent and busy as she could be; and, in the evening, if she had earned two or three pence by the sale of her mushrooms, she was as pleased as possible. But, one evening, when she was coming home from her walks, and very tired indeed she was, she saw a girl of about her own age who asked charity from a lady in a fine carriage; and the lady threw her a shilling, and said to her in a very kind tone: "There, poor child!' Upon which the little girl who had been used to gather up pennies, and two-pences, and three-pences, by her own industry, said to herself:-'Why do I lead this weary life? Why do go trudging away through field and field, and after all can only get a few halfpence for all my toils and travels? I will turn beggar too.' And so she did; and she lost her good habits, and took to bad ones. clean and diligent child was no longer to be seen hunting for mushrooms in the fields. She became a practised beggar, and at last an insolent one, and then grew careless about right and wrong, - and invented stories about her sufferings that were untrue, and ended by committing crimes, for which she was transported to a distant land; and sorrowful indeed it was, to recall the time of her childhood, when she gathered mushrooms in the green fields. Now you must not think that the lady who gave the shilling to the beggar-girl intended to act amiss. She thought she did a generous thing, and it was generous to give a shilling to a poor child, but it was very mischievous; and

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The

thus you see, that to be generous is not quite the same as to be wise and good."" pp. 31-34.

To illustrate and recommend a virtuous Perseverance, an interesting account is given of the singular fortunes of Jacquard, of Lyons, the inventor of the Jacquard machine for weaving the most complicated patterns of many-colored Oriental shawls, fashionable silks, and variegated ribbons. On the subject of Nobility of Skin, a story is told of a kidnapped African girl, founded apparently on fact, which it will not be to the credit of any one, young or old, to be able to read with dry eyes. Our limits will not allow us, however, to make further extracts or references; nor is it necessary. Of course, in the multitude of children's books, with which the press teems, most of them the offspring of feeble or narrow minds, some American publisher will eagerly avail himself of the opportunity to reprint the work under notice, as being a production not unworthy of the eminent scholar and philanthropist whose name it bears.

The Boston Observer and Religious Intelligencer. This is the title of a new weekly journal, begun under very promising auspices at the commencement of the present year, and devoted to "Liberal Christianity, Sunday Schools, Literature, and Intelligence." It is handsomely printed in a quarto form, as being best fitted for binding and future preservation; each number contains about as much matter as one of the monthly numbers of the Unitarian did; it is intended that it shall be filled almost entirely with original communications, and that it shall combine, as far as may be, the advantages of a religious newspaper and a religious magazine. The ability, spirit, and variety which appear in the numbers already issued, are an earnest and pledge at once of its usefulness and success, and we give it, therefore, a cordial welcome and recommendation.

Sephora; a Hebrew Tale, descriptive of the Country of Palestine, and of the Manners and Customs of the Ancient Israelites. Abridged and corrected from the London Edition, by the Rev. THADDEUS MASON HARRIS, D. D. Worcester: C. Harris. 1835. 12mo. pp. 254. - It is matter of regret, if the appearance of this anonymous little work in England has had any thing to do in preventing the learned American editor from going on with his projected "Travels through Palestine of the good Roman Centurion." The latter, we are sure, would have been what the former is not, and could not be made to be, a useful and safe guide in regard to the country of Palestine and the manners and customs of the an

cient Israelites. We look in vain in its elaborate and finished, but somewhat stiff and verbose descriptions, for traces of the pliant imagination of Miss Martineau, or the Oriental mind of Herder, and, to a certain extent, of Milman, which makes us almost live, for the time, in the scenes and among the people of the East. The writer also seems but indifferently well acquainted with material characteristics of the Hebrew polity; for he represents the Feast of Tabernacles as being celebrated not at Jerusalem alone, but by various groups in different parts of the country, not unlike the camp-meetings of the Methodists. He even so far forgets what has always been considered, we believe, as a fundamental law of Moses, namely, that there should be but one place of sacrifice, as to speak of an altar on the plains of Zaanaim (p. 127), and of another on Mount Carmel (p. 131), on which victims were offered. But the most serious objection to this writer is to be found in his extreme and unaccountable misconception of the Jewish mode of thinking and speaking on moral and religious subjects, of which the following passage may be taken as a pretty fair specimen. Nicanor, a poor, sightless, decrepit peasant, in a miserable hut, and on his death-bed, is speaking of Patrobus, the father of Sephora.

"I remember in particular," said the old man, "his coming here one Sabbath with the book of Isaiah in his hand, and beginning to unroll it, he said he was come to read it to me, and make me a partaker of the best gift he inherited from his forefathers. I thanked him, but told him I did not wish to hear it; that I knew the commandments, and many good texts from the phylacteries of the Pharisees; that I had never done harm to any man; and this was learning and religion enough for me. I have often since wondered at myself, that I should be so ill-mannered as to refuse to hear him. To be sure he had cause enough to be offended, considering how much I had formerly been obliged to him, and that he was so much above me in life, and had taken this trouble on my account. But, instead of showing any anger, he took my hand, and said with a voice of affection that I seem still to hear, Nicanor, you think that you have religion enough, but you may not always think so; you may perhaps live to feel the want of a peace of heart which this book could teach you how to obtain. Should that time ever come, send for me; we have been fellow soldiers in the turmoils of this life, our lot is now cast together in these more peaceful scenes, and I hope we shall be compatriots in that glorious world that lies beyond the grave. Nicanor, if ever I should get there, (as through the merits of my promised Redeemer I do not doubt but I shall,) I think I should be sorry to miss you.'" — pp. 63, 64.

The Biblical Repository and Quarterly Observer. Conducted by B. B. EDWARDS. January, 1835. Boston: Perkins, Marvin and Co. Andover: Gould and Newman. 8vo. pp. 264. The two journals above mentioned have been united, for the pur