by any means, be brought to aid the sacred song. Ilow desirable, that the utmost efforts should be made to instruct every child in sacred music and sacred poetry. To aid in this great and noble object; to turn off the youthful eye from beholding vanity; to harmonize, improve and elevate the social affections; to lift the soul to God, and as far as possible, to extend the kindly influences of music and poetry, is the design of this little selection. It is confidently hoped, that it does not contain a word of a contrary tendency-a single word, that will offend the eye of taste, or grieve the heart of piety. he has not met with many difficulties, if he has attempted to understand with precision, Paradise Lost, the Night Thoughts, the Essay on Man, the Seasons, the Task or the Course of Time? But the cases of difficulty are probably much more numerous, than the reader supposes. Many passages, not suspected of difficulty, he has quite misunderstood. From many more, he has taken scarcely any idea. Probably he has not understood half the sentences, exactly as the author intended. The teacher of Hermeneutics will often be surprised to find, how differently, and how incorrectly, passages will be understood by different individuals. TICS. It may be well for the class to consist of about twelve numbers, thought without much inconvenience, the number may vary from five to twenty. As this is among the higher and more difficult branches of literature, the members of the class must be considerably improved by other studies, to pursue it with advantage, at least to explain the following selection.* For the first lesson, assign about twenty lines, with the direction, that they shall endeavor to be able to define and parse every word, and explain every phrase, and also that they mark every difficulty, that they may feel unable to solve. At recitation, ask each member, "How many difficulties have you marked?" writing the numbers reported against their respective names. Then inquire of the class successively, what difficulties they marked, and mark them all in your own book. Then begin with the first marked difficulty, and say to one, who had not marked it, "How do you solve it?" If he answers to your satisfaction, place a straight mark against his name, by way of credit. If not, place a cross against his name, as a debt-mark. Then put the difficulty to the next, and proceed in the same manner. If none can solve the difficulty, give them your own views of the subject, encouraging them, at the same time, to state such objections, inquiries and remarks, as they may judge important. This they may be backward to do at first; but your kind, affectionate and familiar conversation will soon bring them to do it, much to their satisfaction and yours. Proceed in the same manner, with all the marked difficulties; and then give This selection is designed for exercises in Reading, Singing, Parsing, Hermeneutics, &c. As Hermeneutics is a branch not usual- METHOD OF TEACHING HERMENEUly taught, it may be proper to add a few words upon this branch. The word is derived from the Greek word hermeneuo, to interpret or explain. It is defined by Mr. Webster, "the art of finding the meaning of an author's words and phrases, and of explaining it to others." On this art, we are wholly dependent for all the instruction we gain from reading. This alone would be sufficient to render it invaluable. But this is not all. To understand what we read, will greatly aid us to understand what we hear, and also to express our thoughts with clearness and precision to others, both by writing and speaking. All this must constitute more than half the business of literature, and a great part of the business of useful literary men. But the study of Hermeneutics has a utility beyond all this. It is one of the best intellectual tonics ever applied by a teacher. Scarcely any thing else is so improving to the mind. To most persons, this is doubtless the chief advantage of studying almost any language but their own. Their faculties are continually taxed, and often most vigorously exercised, to ascertain the meaning, and then to express it in their own vernacular. But here the question arises, May not this point be gained, and better gained, and almost every other point better gained, by the study of our own language? The study of Latin may indeed improve our minds more for the understanding of that language, than of our own. But to aid in understanding the latter, surely nothing can reasonably be put in com. petition with the study of English. Will it be said, that the study of English is too easy, the task too light, for the best mental discipline? But who has such an acquaintance with English, as to render the task too easy? If any, I should rejoice to sit at his feet and learn to learn the meaning of a thousand passages. Who will seriously pretend, that *Perhaps it might be well to teach this branch to young children, with suitable exercises; but that experiment I have not formally tried. them such others as may appear eligible. Let every difficulty, if possible, be as thoroughly and clearly discussed and settled, as may seem needful. When a marked difficulty comes in course, to any one who marked it, he may be passed over, without any performance, or any mark against his name. But few marked difficulties will probably be reported at first; yet you will doubtless find them sufficiently plenteous after a few days; and your pupils will be astonished to find, how many difficulties they could pass over insensibly. The lessons may be gradually lengthened, as you may judge expedient. You can make such use as you please of the record of performances. I have been accustomed to read it at public examination, without fearing or finding any evil from the excitements of em ulation. It may be well to proceed regularly through the Poetic Reader in teaching Hermeneutics. Nay ten times as much seems very desirable. But this seems impossible, where so many branches, comparatively insignificant if not directly injurious, must be attended to. DIRECTIONS FOR READING. CENERAL DIRECTION. Read as you should speak. that arise in his mind at the time, or reads a composition, expressing the same thoughts in This is the grand rule of rules. It applies the same words, the words in both cases, to all cases, without the least exception. It should be uttered in the same manner-in must indeed have one modification, as we the manner best adapted to be understood, shall soon see; but no exception. The mod-felt, remembered and well improved. If the ification relates to circumstances. To express reader varies from the best manner of speakthis rule then with the modification. Reading, it must be for the worse. as you thould speak under the same circumstances. Read as you should utter the same words, to express the same thoughts, just rising in your own mind. The reason of this rule may be obvious to a little reflection. The object in both cases is precisely the same; and therefore, the means should be the same. Suppose I were addressing you as a pupil, and speaking to you the very words of these pages. I should wish you to receive exactly every idea, that they are designed to express-to understand every word and phrase, to receive the instructions they are intended to convey, to remember them, and to derive from them, every possible advantage. Now if I were to read them to you, my object would be in all respects, exactly the same. I ought then to adopt the same manner in both cases; the same pitch, the same articulation and pronunciation, the same general movement, the same accelerations and retardations, the same pauses, the same slides and inflections of voice, the same emphases &c. &c. All these should be adapted to convey the sense, and make the impression in the best manner; and whatever manner would be best in speaking, must be best in reading. If a preacher addresses his congregation upon the great concerns of eternity, whether he expresses extemporaneously tho'ts If a man leads the devotions of others by uttering the words of prayer, whether these words are read or uttered extempore, or spoken from memory, the manner should be the same-such as is most conducive to edification. Some have objected, that the speaking manner is not sufficiently dignified for reading. "There stands the messenger of truth; there stands The legate of the skies !-his theme, divine; Now suppose this "messenger of truth" to be truly eloquent, and to speak out the thunders of the law, as the thoughts burst forth from an overflowing heart. Is there any want of dignity in his manner? Do we ever hear any reading, that is quite so dignified, so solemn, so awfully thrilling? To read the most solemn and dignified compositions, as we should naturally speak trifles, would indeed be improper, and intolerable. Would it not be equally improper to speak the most solemn and momentous things, as we should read trifles? Here then you have a standard within you, at least, as far as you can speak well, to which you may continually refer, to correct your errors in reading, and to help you forward to higher and higher degrees of perfection. This manner of reading as, we should speak, is called reading naturally. In itself, this designation may not be quite proper. No doubt, the best speakers are formed much more by art, than by nature. It was a striking remark of the most distinguished elocutionist in our country, "Here, art is an overmatch for nature." But "the perfection of art is to conceal the art." Those, therefore, who have made the highest attainments in the art of speaking, appear the most artlessthe most natural; and those, who approach nearest to this manner in their reading, may be denominated the most natural readers. I have intimated, that this great rule of rules should sometimes be applied with one modification. It should vary with circumstances. A speech should not be read in private, as it should be publicly delivered. If you should attempt to vociferate the challenge of Goliath, as the giant spoke it, you would render yourself ridiculous, and still fall short of the dreadful original. Still we should always read in the natural, colloquial manner, however we may vary in loudness, and in all other respects, in which good speaking may vary. The question now arises, How shall we learn to read as we should speak? In answer to this, it may be proper to suggest a number of MORE PARTICULAR DIRECTIONS FOR READING. Direction I. Endeavor to realize the difficulties of good reading. Without this, you cannot reasonably hope to gain it. Good reading is not the gift of Nature; much less, of chance. It must be the result of vigorous, persevering effort. Very great difficulties must be surmounted. Unnatural habits must be subdued. You must be able to perceive a multitude of letters at a single glance, and know what words they compose. At the same time, you must understand and feel every sentiment expressed, articulate almost as many sounds as there are letters, with a great variety of pauses, emphases and variations of voice, as you would express the same thoughts and feelings of your own, rising at that moment in your minds. A task more difficult was scarcely ever attempted by mortal. Surely, it is not strange, that many should read so very imperfectly, especially, as it respects propriety of tone, &c. The wonder is, that any person can read so as to be understood; and especially, that any one can read in a manner to interest, to impress and edify. As for perfection in reading, it is by no means to be supposed, that any one ever attained it, or ever wil!. But be not discouraged nor faint hearted. Let none of these things move you, except to awaken your energies, and call forth your utmost efforts. Whatever discouragements these obstacles may present, you have much greater encouragements. Others have succeeded, and you certainly may. The energies of real greatness do but kindle and burst forth, by the pressure of difficulties. There is no calculating, what the immortal faculties. can do, when properly stimulated, properly directed, and happily assisted by the blessing of Heaven. Such blessing you may seek, and hope to enjoy. "Despair of nothing which you would attain; Unweari'd diligence your point will gain." Of this, however, be sure, if you think excellence in reading an easy attainment, you will probably live and die a bad reader. Direction II. Endeavor to realize the importance of good reading. What a motive will this afford to urge you forward. Without this, you might stand appalled. But reading is the most important branch of literary education. It enables us to converse with remote nations and distant ages-to walk in Paradise with Adam and with God, to hold delightful intercourse with Abel and Noah, to sojourn in Canaan with the three pilgrims, to pass the Red Sea with the ransomed tribes; to hear the thunders of Sinai; to witness the more awful and melting scenes of Calvary. It is this, that gives us to drink of the mighty rivers of knowledge, that have rolled down from the highest antiquity. It unlocks the storehouses of science and literature, to bless us with their amazing treasures. It presents us with the true, the durable, the unfading, the ever-brightening riches of the world to come; and urges us to receive the infinite boon, without money and without price. By writing and reading, we can converse with friends remote, to the very intipodes. It is this, that can "Speed the soft intercourse from soul to soul, And waft a sigh from Indies, to the pole." By this more than magic art, we can instruct not only ourselves but others-hundreds at once. . The parent can rear the olive plants around his board, to bear immortal fruits; the pastor, his flock; the teacher, his pupils; and friends, one another. It is this art perhaps, more than any other, that has conduced to distinguish man from brute, and still more wonderfully to distinguish man from his brother man. How important, then, is the art of reading; and the more perfectly it is attained, the richer the acquisition. How ardently, then, should we engage in pressing forward for such a boon-in pressing upward for higher and higher attainments! Direction III. Learn to speak in the best manner possible. The grand rule is not, as some have stated, Read as you speak; but Read as you should speak. In order to read well, then, you must speak well. It is not to be supposed, that any person will read better, than he speaks. Most persons read incomparably worse. Probably no person reads quite so well. Though in some cases, he may come up to his speaking standard, in general, he will fall below it. It is desirable, then, to improve your manner of speaking to the utmost. The more perfect the model, the more excellent may be the copy. By speaking here, I mean your conversation; indeed, whatever you utter extemporaneously. وو tion? Is your speech apt to be too loud?— too low ?-too rapid ?-too moderate?-too monotonous ?-too stiff?-too artificial?Do you speak in a whining, drawling manner? Do you ever appear too bold and emphatic, bordering upon rudeness and insolence? Have you an affected softness and delicacy of manner, as disgustful, as it is unnatural? Is your pronunciation such, as it should be ? And especially do you well articulate every word, every syllable and every sound? Do you not abandantly substitute one sound for another? Do you vary your conversation according to circumstances? Let such questions as these, pass under your review again and again. Examine yourself by them, while actually conversing. Take them one by one, and ask yourself, Am I guilty of this fault? -of this?-of this? Be most severe in your scrutiny upon those faults, that you may scarcely suspect. Avail yourself also of the criticisms of others. Beg your friends to mention your faults to you as freely, as they would to others, and much more so, not sparing even the worst. The worst are the most important to be known. As fast as you detect your faults, write them down, enter their names on your list of proscription, and let them be doomed to the most speedy execution? Fix them in your memory, and be prepared to slay them, whenever and wherever they may meet you. Call in the aid of every friend. Let them all be slain and buried so deep, as never to rise. As far as possible, gain access to the best speakers; and carefully note what it is in them, besides their fine thoughts, and fine arrangement and fine expressions-what it is in their mere manner of speaking, that renToders their discourse so interesting and instructive. Note their every excellence, and, as far as possible, make it your own. But be sure to make it completely your own. Let no one suspect, that you are attempting to shine in the robes of another. If you can associate freely with good speakers, and encourage them to take their full share in conversation, you will find, that their example, even without your special effort for imitation, will have an influence upon your speaking, as beneficial, as it is captivating. O there are those, a goodly number in our land, a full proportion of females, whose conversation is a feast indeed, that can hardly fail to impart life, health and beauty to the speech of their associates. Have you such among your friends? Regard them as your choice jewels, your precious treasures, delightfully ornamental, and still more useful. Let them improve you to the utmost. But how shall your speaking be improved? In the first place, use your utmost endeavors to discover and discard your bad habits. To discover them is half the business. know ourselves diseased, is half our cure. But how shall you make the discovery? This will probably be found much more difficult, than you can easily imagine. They are doubtless much greater and more numerous, than you have ever suspected. You have been so long-familiar inmates with these enemies, that they seem your friends; and you may be very reluctant to suspect, that they are really foes. Try to realize, that you are imperfect, that your faults in speaking may be as many and as great, as those of others, that have excited your compassion or your ridicule. Your faults may be such, as you least suspect. They may have been growing with your growth, and strengthening with your strength, from your very infancy. You must, then, make the most diligent search. What are the faults, which, it is possible, you may be accustomed to commit in conversa It may be useful to give in plain language | thing better. Begin with some short, easy the following RULES FOR CORRECTING FAULTS IN SPEAKING 1. In a book, kept for the purpose, note every fault, as soon as you discover it. 2. Frequently read them over with the closest attention, endeavoring to feel the evils of retaining those faults, and the importance of correcting them. 3. Practise abundantly the excellence, that is opposite to each fault, you have noted. 4. Derive all possible aid from the criticisms of others. 5. Afford all possible aid to others in discovering and correcting the same faults. Direction IV. Transfer the speaking manner to your reading. This work it may be well to begin immediately. If you wait to perfect your speaking, you will never begin. Wait not a moment. You may improve both together. You can now speak much better than you can read. Your speaking is indeed your standard for reading. Let this standard be carried forward as fast as possible; and let reading follow with the utmost speed. Be not diverted from this standard, by the reading of others, though better than your own. Though their reading may be much better than yours, yet probably they cannot read nearly so well, as you are accustomed to speak. In some respects, indeed, their reading may be better than your talk; but on the whole, not nearly equal. Though their articulation and pronunciation may be much better; their tones, more musical; their enunciation more dignified; yet their pauses, their emphases, their cadences, their elevations, their inflections and other variations of voice, may be greatly inferior; and on the whole, they may not convey the sense so clearly nor so forcibly, as you. If what you speak is considered by the hearer half as important, as what they read, and your language tolerable, your speech will be heard with double interest, and twice as well remembered. Do not then take another model, when you have a better one within you. But how can you conform your manner of reading to that of your speaking? This may be scarcely less difficult, than to correct your errors in speaking. The general direction is, Endeavor to read naturally, or, as you would speak. This rule is indeed valuable; and pro'bably has done more for the improvement of reading than all others. But surely something more may be said, and perhaps some exercise, consisting of short sentences in the language of familiar conversation. Take the first sentence, and see, if you can utter it so as to make it appear like your own talk. If you do not succeed, or very nearly succeed, attempt it again, and if needful, several times, with variations, till you have brought it nearly or quite to the standard in your own mind. Proceed in the same manner with the rest. Go over with the piece again, either in portions of two or three sentences each, or the whole together, as you may judge best. Thus read it over for half an hour, or till the exercise begins to be irksome. After attending to a few easy pieces in this way, try some, a little more difficult, and then harder still, according to your progress. If you can find a good judge of reading, his criticisms may be very useful. Especially if you can find a good reader, repeat from his lips, without seeing the words yourself-repeat from his lips a few words at a time, adopting his manner as exactly as possible, even though it should not appear the best. This is doubtless one of the best methods,that have yet been discovered to discipline and improve the ear and voice, and acquire a natural manner of reading. Any alterations in the manner of reading may be freely suggested and discussed. But at the time, the imitation should resemble the model, as nearly, as possible. It may be scarcely less useful to yourself to pronounce words and phrases for others to repeat after you. This you may attempt, as soon as you can read a few of the easiest pieces tolerably to your own satisfaction. Take one of your most familiar letters, and endeavor to read it to some one, as you would speak the same words just rising in your own mind. You may be ready to inquire, whether the colloquial manner should be transferred to the reading of poetry? Unquestionably it should be; at least, as far as the poetry can be termed colloquial. It is said of Pope, that he "lisp'd in numbers; for the numbers came." Now suppose, the little poet could have written down his numbers, and then read them, should they not be uttered in just the same manner, as if delivered extemporaneously? Could we converse in poetry equal to the most exalted strains of Pollok or Byron or Cowper or Thomson or Pope or Young or Watts or Milton himself, we ought to speak every word in the manner best adapted to enlighten the understanding and to impress the heart. Precisely in the same manner, should every word be read. Thus peradventure the hum |