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he a taste for music or drawing, or any other such accomplishment, there is no reason that he should not moderately indulge it; but such amusements must not take up much of his attention - for a man they are too trifling -his diversions should be more manly -of a stronger mind and constitution, greater exertion is required to keep them in proper tone-The sports of the field will form one, and his chief amusement. Dispelling from his mind anxieties, they will improve his health, and increase his spirits. But he will not suffer them to interfere with more important avocations-he will never be so devoted to them as to neglect the interests of home; nor continue them, if not to be continued without associating with the low-minded, unprincipled, and profuse.

Lastly, with relation to Fortune. On which I shall merely observe, that it is absolutely necessary the parties should possess, one or the other, or between them, a competence; without which, for obvious reasons, there can be no lasting domestic comfort. A competent fortune may be defined, that which is adequate to the respectable support of a family in its proper condition of life. Vanity may desire more, but it is not requisite a competence is quite sufficient-wealth alone is not happiness.

Having discussed these points, I shall now close my remarks with an account of two persons; one of whom, my earliest and best friend, I shall call Ephebus, the other I shall name Rosetta.

pected in him, is an unhappy thirst of ambition, which, as it can never be sufficiently gratified, will always render him in a measure self-dissatisfied. If the principle sprung from an honourable motive, it would be praiseworthy; but it is to be apprehended it does not-it seems not so much to proceed from a desire to confer benefit on others, as from a desire of accruing to himself applause. In other respects, his character, if it be not unimpeach able, is not, it is to be hoped, greatly defective. He is impressed with a deep sense of religion and morality; his habits are neither too convivial, nor affectedly abstemious; attached to domestic life, yet moderately inclined to good society; neither illiberal nor profuse; neither overbearing to his inferiors, nor obsequious to those above him. Ephebus is at times taciturn, and often apparently absent-but he is, the while, a great observer of character, and knows well how to distinguish between the generous-minded and the selfinterested, the sincere-hearted and the hypocritical-he duly appreciates` `a kindness, and feels deeply a neglect. He has a strong partiality for literary pursuits and the fine arts, and especially for music. Equestrian exercises, had he the opportunity, would constitute his chief diversion-and travel, for which he has ever had an incon querable inclination.

Rosetta is the second of a charming family, consisting of four chil dren. If her features, separately conMy friend Ephebus was born in the sidered, are not shaped according to the year 1795, of good stature, but of spare perfections of beauty in combination, habit-in person not prepossessing. By they are certainly uncommonly intethe ect of circumstances, he is very resting; and her defects, if they are different from what he might and would defects, in her seem graces. The easy have wished to have been-very dif- dignity of her mien, her dark tastefullyferent too from what, by the blessing dressed locks, divided by her pearl-white of God, he still will be. But however forehead, and gracefully falling over her for a time altered by artificial causes, temples-her dark eye brows and dark the inherent principles of nature will penetrating eyes, her blooming cheeks, eventually find their own level. Ephe- fine ivory teeth, and coral lips-but bus, therefore, must not be judged of so above all, her engaging countenance, much from his present conduct, and by stamped with the high tone of her mind what he is, as from the natural bias of and the sweet benevolence of her heart, his mind, the tendency of his princi- who can contemplate such a form withples, and by what he would be. His out feelings of sacred affection? the chief merit seems to consist in his dismore especially when attended, as it is position, which, in the common in- in this instance, with all those superior tercourse of life, is generally thought adornments of good-temper and accom too easy; but on great occasions it plishments. To the peculiar mildness displays a resolve that is not to be of her disposition she superadds a chashaken. The grand blemish in his characteristic of intrepidity and resolution racter, though one perhaps little sus- to a degree which even in a man would Europ. Mag. Fol LXXII. Sept. 1817.

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seem great-in a woman appears wonderful. In the exercise, however, of these qualities, she is not forgetful of the dignity of her sex, and never exerts them but in the discharge of her proper duties. Fondness for employment is another, and not the least prominent, feature in the character of Rosetta. Needle-work, in which she displays taste, is her principal and favourite occupation-not to omit books, of which she is passionately fond. But the fruits of her reading are rather to be sought for in her actions than her words-in her conduct than her conversation. She seems to pursue strictly the advice of the judicious Bacon, when he says, "Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider." A sure indicative of a noble mind, few, I think, so interesting, more despise adulation-few in possession of accomplishments like Rosetta's are less vain. Few can boast of so much real religion attended with so much cheerfulness, and so much cheerfulness without levity. She has no objection to a moderate participation of rational pleasures. She possesses, I firmly believe, the best and deepest-rooted principles; but she is not affectedly demure, and will neither appear gloomy at the mention of a play-house, nor go into hystericks at the production of a pack of cards. Rosetta talks little, but, as her remarks testify, thinks much.

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That Ephebus is attached to Rosetta, I well know but neither are possessed of property. If, therefore, Ephebus has not hitherto more fully and formally declared his sentiments, it has been principally for this reason-for he is neither so ungenerously inclined towards her, aor so unjustly towards himself, as to engage her affections, were it in his power, either before he has the prospect of supporting her in at least that state of respectability to which she is accustomed, or before she has had the opportunity, by more mixing with the world, of seeing and observing others. If, when this has occurred, Ephebus finds that his attentions are received with favour, he shall conceive himself entitled to be more explicit in his views; but not till then-for the feelings of Ephebus are high toned-his spirit is proudly inde pendent, and he will not suffer his affections to be trifled with. Before he determines on the companion of his

life, he must be persuaded that she is attached to him from the purest motives-that she loves him in preference to all others, and not for any advan tages which in her eyes he may seem to possess, either as to his person, his present fortune, or his future expectancies-it is not the outward man, the station that she must wed-it must be his principles, his sentiments, his disposition-in short, she must prefer him, as he does her, for the mind, and the mind only-before she marries, let her seriously reflect, that in taking that step, not only her own felicity, but the felicity of another is involved alsothat it is the dearest of terrestrial possessions-and that, however she may persuade herself to trifle with her own, she is not privileged to place in risk the happiness of another. The woman that deliberately acts otherwise, can be considered in no better light than a plunderess and a murderess-the most designing and the most unfeeling? Let Rosetta, then, before she encourages Ephebus, thus self-interrogate-Do I love Ephebus for himself only? Does age or sickness deprive him of his health and spirits? Is he borne down by poverty, undeservingly calumniated by his enemies, and basely deserted by his friends, shall I still entertain for him the same affection? still serve him with the same zeal? If she thinks not, no longer let her sport with feelings, no longer let her disguise, but at once candidly and honourably declare her sentiments. Ephebus may bear to be disappointed before marriage, but cannot bear to be disappointed after. If, on the contrary, she sincerely thinks that she can take Ephebus to ber wedded husband, "to have and to hold, for better for worse, for richer for poorer. in sickness and in health, to love, cherish, and to obey, till death do part," and encourages him in his attentions, the kindness will not be lost. There is no sacrifice he will not make for her interest. Of his person, of his attainments, of his possessions, he can say nothing-but for his disposition he can safely answer, that the remembrance of a returned affection will be stamped on his heart with an impress that is neither to be effaced nor altered by the lapse of time nor change of place— in points of minor import he may sometimes seem irresolute and inconstantbut who shall interdict him then ?Sanctioned by the smile of one object,

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QUID SIT PULCHRUM, QUID TURPE, QUID UTILE, QUID NON.

The History of Brazil. Part II. By

Robert Southey.

those who are acquainted with

take to the trees for safety. The storm increased, the rain continued, and the inundation augmented; and among the

Tthe former part of this Work, it beasts and reptiles whom the inters

will scarcely be necessary to observe, that it affords a fund of information and entertainment. The historical facts are well connected, and the dryness of historical detail is relieved not only by curious anecdotes and biographical sketches, but by those minute and picturesque descriptions in which Mr. Southey is confessedly pre-eminent.

The most interesting part of the Work relates to the progress of the Jesuits in South America, from their first adventurous achievements, as itinerant missionaries, to the final establishment of a well-organized system of Theocracy.

The history of one of their perilous pilgrimages is given by Mr. Southey with his usual vivacity of description.

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Ortega and Filds continued many years in Guayra, itinerating among the savages. In one of these excursions the former was caught by a sudden flood between two rivers; both overflowed, and presently the whole plain had the appearance of one boundless lake. The missionary and the party of Neophytes who accompanied him were used to inconveniences of this kind, and thought to escape, as heretofore, with marching mid-deep in water: but the flood continued to rise, and compelled them to

had surprized, one of the huge American serpents approached the tree upon which Ortega and his catechist had taken refuge, and coiling round one of the branches, began to ascend, while they fully expected to be devoured, having neither means of escape nor of defence: the branch by which he sought to lift himself broke under his weight, and the monster swam off. But though they were thus delivered from this danger, their situation was truly dreadful: two days passed, and in the middle of the second night one of the Indians came swimming towards the tree by the lightning's light, and called to Ortega, telling him that six of his companions were at the point of death; they who had not yet been baptized intreated him to baptize them, and those who had received that sacrament requested absolution ere they died. The Jesuit fastened his catechist to the bough by which he held, then let himself down into the water, and swam to perform he had scarcely comthese offices: pleted them before five of these poor people dropt and sunk and when he got back to his own tree the water had reached the neck of his catechist, whom he had now to untie, and help

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him to gain a higher branch. The flood, however, now began to abate. Ortega, in swimining among the thorny boughs, received a wound in his leg, which was never thoroughly healed during the two and twenty years that he survived this dreadful adventure."

Of the government established by the Jesuits, and the discipline imposed on the Indians, Mr. Southey has furnished a copious, and we believe a faithful, statement it was obviously calculated to preserve them in a state of ignorance and subordination. To arrest the passions was the great object of their spiritual governors: early marriages were universal, but the change of state produced no accession of care.

"An Indian of the Reductions never knew, during his whole progress from the cradle to the grave, what it was to take thought for the morrow: all his duties were comprized in obedience. The strictest discipline soon becomes tolerable when it is certain and immutable;-that of the Jesuits extended to every thing, but it was neither capricious nor oppressive. The children were considered as belonging to the community; they lived with their parents, that the course of natural affection might not be interrupted; but their education was a public duty. Early in the morning the bell summoned them to church, where having prayed and been examined in the catechism, they heard mass; their breakfast was then given them at the Rector's from the public stores; after which they were led by an elder, who acted both as overseer and censor, to their daily occupations. From the earliest age the sexes were separated; they did not even enter the church by the same door, nor did woman or girl ever set foot within the Jesuit's house. The business of the young girls was to gather the cotton, and drive away birds from the field. The boys were employed in weeding, keeping the roads in order, and other tasks suited to their strength."

"Those children who by the manner in which they repeated morning and evening their prayers and catechism, were thought to give promise of a good voice, were instructed in reading, writing, and music, and made choristers; there were usually about thirty in a Reduction: this was an honour which parents greatly coveted for their children. Except these choristers, only those children were taught to read and

write who were designed for public offi cers, servants of the church, or for medical practice; and they were principally chosen from the families of the Ca ciques and chief persons of the town, for amid this perfect equality of goods, there was an inequality of rank, as well as office. The Cacique retained his title, and some appearance of distinction, and was exempt from tribute"

"Equal care was taken to employ and to amuse the people; and for the latter purpose, a religion which consisted so much of externals afforded excellent means. It was soon discovered that the Indians possessed a remarkable aptitude for music."

"Having also, like the Chinese, an admirable ingenuity in imitating whatever was laid before them, they made all kinds of musical instruments: the lute, guitarre, harp, violin, violincello, sackbut, cornet, oboe, spinette, and organ, were found among them; and the choral part of the church service excited the admiration and astonishment of all Europeans who visited the Reductions.

"In dancing, according to the ordinary manner, the Jesuits saw as many dangers as the old Albigenses, or the Quakers in later times; and like them, perhaps, believed that the paces of a promiscuous dance were so many steps toward Hell. But they knew that to this also the Indians had a strong propensity, and therefore they made dancing a part of all their religious festivities. Boys and youths were the performers; the grown men and all the females assisted only as spectators, apart from each other: the great square was the place, and the Rector and hisCoadjutor were seated in the churchporch to preside at the solemnity. The performances were dramatic figuredances, for which the Catholic mythology furnished subjects in abundance. Sometimes they were in honour of the Virgin, whose flags and banners were then brought forth; each of the dancers bore a letter of her name upon a shield, and in the evolutions of the dance the whole were brought together and displayed in their just order: at intervals they stopt before her image, and bowed their heads to the ground. Sometimes they represented a battle between Christians and Moors, always to the proper discomfiture of the Misbelievers. The Three Kings of the East formed the subject of another favourite pageant; the Nativity of another; but

that which perhaps gave most delight was the battle between Michael and the Dragon, with all his imps. These stories were sometimes represented in the form of tutos, or Sacred Plays (like the mysteries of our ancient drama), in which no female actors were admitted." "One great festival in every Reduction was the day of its tutelar saint, when the boys represented religious dramas; the inhabitants of the nearest Reductions were invited, and by means of these visits a chearful and friendly intercourse was maintained. But here,

as in most other Catholic countries, the most splendid spectacle was that which, in the naked monstrosity of Romish superstition, is called the Procession of the Body of God! On this day the houses were hung with the best productions of the Guarani loom, interspersed with rich feather-works, garlands, and festoons of flowers. The whole line of the procession was covered with mats, and strewn with flowers and fragrant herbs. Arches were erected of branches wreathed with flowers, and birds were fastened to them by strings of such length as allowed them to fly from bough to bough, and display a plumage more gorgeous than the richest produce of the vegetable world. Wild beasts were secured beside the way, and large vessels of water placed at intervals, in which there were the finest fish, that all creatures might thus by their representatives render homage to the present Creator! The game which had been killed for the feast made a part of the spectacle Seed reserved for the next sowing was brought forth to receive a blessing, and the first fruits of the harvest as an offering. The flour and-water object of Romish idolatry went first, under a canopy, which was borne by the Cacique and the chief magistrates of the town: the royal standard came next: then followed the male inhabitants in military array, horse and foot, with their banners. There was an altar at the head of every street; the sacrament stopped at each, while a molletto, or anthem, was sung and the howling of the beasts assorted strangely with these strains, and with the chaunt ing of the choristers."

"Man may be made either the tamest or the most ferocious of animals. The Jesuits' discipline, beginning with birth and ending only with death, ensured that implicit obedience which is the first duty of Monachism, and was the great

object of their legislation. Beside the overseers who inspected the work of the Indians, there were others who acted as inspectors of their moral conduct, and when they discovered any misdemeanor, clapped upon the offender a penitential dress, and led him first to the church to make his confession in public, and then into the square to be publicly beaten. It is said that these castigations were always received without a murmur, and even as an act of grace, so completely were they taught to lick the hand which chastised and fed them. The children were classed according to their ages, and every class had its inspectors, whose especial business it was to watch over their behaviour; some of these censors stood always behind them at church with rods, by help of which they maintained strict silence and decorum. This system succeeded in effectually breaking down the spirit. Adults, who had eluded the constant superintendance of their inspectors, would voluntarily accuse themselves, and ask for the punishment which they had merited; but by a wise precaution they were not allowed to do this in public till they had obtained permission, and that permission was seldom accorded to the weaker sex. They would often enquire of the priest if what they had done were or were not a sin; the same system which rendered their understanding torpid, producing a diseased irritability of conscience, if that may be called conscience which was busied with the merest trifles, and reposed implicitly upon the priest. In consequence of their utter ignorance of true morality, and this extreme scrupulosity, one of their confessions occupied as much time as that of ten or twelve Spaniards. The Pope, in condescension to their weakness, indulged them with a jubilee every year; and on these occasions the Missionaries of the nearest Reductions went to assist each other. The Jesuits boast, that years would sometimes pass away without the commission of a single deadly sin, and that it was even rare to hear a confession which made absolution necessary."

EVENING HOURS; a Collection of Ori

ginal Poems. 1817. pp. 123.

It is truly a source of self-gratulation to all those doomed to exercise their talents in the "art and mystery" of

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