Whose shades have never felt the encroaching axe,

Or soil endured a transfer in the mart

Of dire rapacity. There, Man abides,
Primeval Nature's child. A creature weak
In combination, (wherefore else driven back
So far, and of his old inheritance

So easily deprived?) but, for that cause,
More dignified, and stronger in himself;
Whether to act, judge, suffer, or enjoy.
True, the intelligence of social art
Hath overpowered his forefathers, and soon
Will sweep the remnant of his line away;
But contemplations, worthier, nobler far
Than her destructive energies, attend
His independence, when along the side
Of Mississippi, or that northern stream
That spreads into successive seas, he walks;
Pleased to perceive his own unshackled life,
And his innate capacities of soul,

There imaged or when, having gained the top
Of some commanding eminence, which yet
Intruder ne'er beheld, he thence surveys
Regions of wood and wide savannah, vast
Expanse of unappropriated earth,

With mind that sheds a light on what he sees;
Free as the sun, and lonely as the sun,
Pouring above his head its radiance down

Upon a living, and rejoicing world!

So, westward, toward the unviolated woods I bent my way; and, roaming far and wide Failed not to greet the merry Mocking-bird; And, while the melancholy Muccawiss (The sportive bird's companion in the grove) Repeated, o'er and o'er, his plaintive cry, I sympathized at leisure with the sound; But that pure archetype of human greatness, I found him not. There, in his stead, appeared A creature, squalid, vengeful, and impure; Remorseless, and submissive to no law But superstitious fear, and abject sloth.

Enough is told! Here am I-ye have heard What evidence I seek, and vainly seek; What from my fellow-beings I require, And cannot find; what I myself have lost, Nor can regain how languidly I look Upon this visible fabric of the world, May be divined-perhaps it hath been said :— But spare your pity, if there be in me Aught that deserves respect: for I exist, Within myself, not comfortless.-The tenour Which my life holds, he readily may conceive Whoe'er hath stood to watch a mountain brook In

some still passage of its course, and seen, Within the depths of its capacious breast, Inverted trees, rocks, clouds, and azure sky; And, on its glassy surface, specks of foam,

And conglobated bubbles undissolved,

Numerous as stars; that, by their onward lapse,
Betray to sight the motion of the stream,
Else imperceptible. Meanwhile, is heard
A softened roar, or murmur; and the sound
Though soothing, and the little floating isles
Though beautiful, are both by Nature charged
With the same pensive office; and make known
Through what perplexing labyrinths, abrupt
Precipitations, and untoward straits,

The earth-born wanderer hath passed; and quickly,
That respite o'er, like traverses and toils
Must be again encountered.—Such a stream
Is human Life; and so the Spirit fares
In the best quiet to her course allowed;
And such is mine,-save only for a hope
That my particular current soon will reach
The unfathomable gulf, where all is still!?

pess.

고..

END OF THE THIRD BOOK.

VOL. VI.

THE EXCURSION.

BOOK IV.

DESPONDENCY CORRECTED.

ARGUMENT.

Page 115, State of feeling produced by the foregoing Narrative-] 15, A belief in a superintending Providence the only adequate support under affliction 116, Wanderer's ejaculation-119, Acknowledges the difficulty of a lively faith-120, Hence immoderate sorrow123, Exhortations-124, How received-124, Wanderer applies his discourse to that other cause of dejection in the Solitary's mind125, Disappointment from the French Revolution-126, States grounds of hope, and insists on the necessity of patience and fortitude with respect to the course of great revolutions-127, Knowledge the source of tranquillity-128, Rural Solitude favourable to knowledge of the inferior Creatures; Study of their habits and ways recommended; exhortation to bodily exertion and communion with Nature-135, Morbid Solitude pitiable-136, Superstition better than apathy-138, Apathy and destitution unknown in the infancy of society-139, The various modes of Religion prevented it— 140, Illustrated in the Jewish, Persian, Babylonian, Chaldean, and Grecian modes of belief-142, Solitary interposes-143, Wanderer points out the influence of religious and imaginative feeling in the humble ranks of society, illustrated from present and past times147, These principles tend to recal exploded superstitions and popery-148, Wanderer rebuts this charge, and contrasts the dignities of the Imagination with the presumptive littleness of certain modern Philosophers-151, Recommends other lights and guides152, Asserts the power of the Soul to regenerate herself; Solitary asks how-154, Reply-156, Personal appeal-157, Exhortation to. activity of body renewed-158, How to commune with Nature— 159, Wanderer concludes with a legitimate union of the imagination, affections, understanding, and reason-161, Effect of his discourse161, Evening; Return to the Cottage.