For the Miscellany.

THE STAR OF HOPE.

BY REV. 1. K. FULLER.

"Which hope we have as an anchor to the soul."Paul.

Is Hope an anchor to the soul?

An earnest of expected rest?
And will it guide us from the goal,
Up to the mansions of the blest?
Then fear with all its gloomy train,
Shall never vex my soul again.

Hope is a star, so poets say,

By far the loveliest of its kind,
Smiling in each pellucid ray,

It flings upon the immortal mind,
The brightest spark, the purest gem,
That decks the soul's bright diadem.
When Israel out of Egypt fled,

And journeyed by Divine command,
'Twas Hope their pilgrim footsteps led,
Until they reached the promised land.
So, voyagers across life's sea.
Repose their trust, sweet Hope, in thee.

But Hope its richest radiance flung

By night upon old Bethlehem's plains,
When Angel-voices sweetly sung.
And Judah's shepherds heard their strains.
"Glory to God, good will to men,"
Hope pointed to a Savior then.

And is there hope that grief an

No more the spirit shall annoy?
That hearts shall recognize, and reign
And rival in unmingled joy?
In regions of supernal bliss,

Too heavenly for a world like this.
Yes, the deep fountains of the heart,
Sprung by affliction's torturing touch,
And sorrow with its keenest smart,
May bring us anguish overmuch:
But Hope unveils a glorious prize,
A land of rest above the skies.

Transcendant Star! we fix our eyes
On thee, until beyond this life
We meet, where pleasure never dies,
Far from this scene of sin and strife.
Where Hope is lost in real sight.
And parted friends shall re-unite.

THOSE are ever the most ready to do justice to others who feel that the world has done justice to them,

For the Miscellany.

PROGRESS OF CIVILIZATION.

BY REV. E. H. PILCHER, A. M.

WHAT is civilization? What has been its progress? What cause operates most favorably to its advancement?

The answer to these questions will form the body of this article. They are grave questions questions full of interest to soci ety. They each have a close connection with the other, or at least they follow consecutively in the order in which I have plac ed them. In this order I shall endeavor to answer them. In the solution of the first of the series, it will be well to examine some what into the circumstances by which we are surrounded, so as to ascertain as far as possible the designs of our relationship to each other, the physical world and the future. They who best understand and fulfil these relations must be recognized as being most highly civilized. This standard cannot be applied unless these things themselves are understood. We bear towards each other at the same time a dependent and an influential relation; so that we form the character of others, and are ourselves mould. ed by them.

This anomalous fact stands out before us in every direction. He who thinks himself independent and uninfluenced by others, knows neither himself, nor the laws of association. Human society is an intricate net-work, and though it may be difficult to trace it out in all its dependencies, yet they exist. Men are imperceptibly moulded in their habits of life and modes of thought by their associations. This is so plain a fact, that it is not necessary to enter into any argumentation to establish it. This thought is full of practical importance, to those especially, who have the formation of the character of the young committed to them. I use the term character here, in its legiti mate sense. It is not to represent what we may appear to be, but what we are in our selves. The appearance and the reality are

not always coincident. But man would have character, if he were entirely secluded from human association. Under these circumstances his character would receive an impress from external nature, and he would be fierce and terrible, or mild and bland, as he struggled with rough and rugged, or with soft and pleasant scenes. Hence arise chiefly the different characteristics which distinguish the various nations of the globe.

Whence came the varieties of the human race, if not from this cause? Therefore in estimating either the progress or degree of civilization, it cannot be determined by any particular polish of manners, inasmuch as this would not be a certain, but a movable standard. What to a Scotchman would be the height of polish, to the Frenchman would be perfect boorishness.

appropriate, full and harmonious develope-
ment of the physical, mental, moral, and
cial powers of man. I say social, because
although it is included in the moral, it is
usually separated from it.

If there exists a defect in either of the

particulars entering into the definition, we
have but partial civilization. Let this be
remembered, as it will be of much use in
determining its progress, as well as the most
efficient cause for its promotion. Let us
not mistake in estimating the necessary har-
mony, which must exist. Harmony cannot
be estimated unless we understand the re-
lation of the various parts and the office
each is designed to perform. Harmony and
beauty are nearly synonimous terms,and may
be used interchangeably, in this article, as
they both have reference to the adaptation
to the purposes designed. That is the most
harmonious, which proceeds on with the great-
est regularity and the least disturbance, to the
purpose for which it is intended. Beauty
in like manner, is to be estimated from the
combination of regularity and adaptation.-
It was on this principle, that Socrates, who
had a very large and uncomely mouth, made
out that he was more beautiful than Aristo-
bulus, who had a small and symmetrical
one. The mouth, he said, was designed for

Brave and high minded men can not be produced amid scenes of luxury and debauchery. They, whose time is occupied with works of fiction, must receive a taint from them. Here are two relations that need to be well understood. We also hold an intimate relation to the future, and as we consider that future, so will it have its impress upon us. It is said, with much truth, that the people will not rise higher than their religion. An important ingredient in the religion of mankind, is their view of a two purposes, to wit, as the receptacle of future state. If it is regarded as a state of food, and as the channel to communicate revelry and mirth, or of sport and hunting, or of purity and sacred joy, so will be their opinions of the highest bliss on earth, and such also, will be their aspirations.

In considering this question, we are not to inquire first what are men's opinions on this subject, but what they ought to be, and having formed the standard of truth, then to ascertain how nearly, these opinions come to it. If we are thoroughly convinced that our own actions have an impress, which is to be felt in another state for weal or woe, it will make us thoughtful in regard to them, but if otherwise, we shall be indifferent. Having cleared the way, I will now give a a brief answer to the first question-What is civilization? The answer is this, a clear,

words; his being so much larger than the other was better adapted to these ends, and therefore the most beautiful. I do not insist upon this as being strictly accurate; but it answers my present purpose. The harmonious developement of the powers of the man, is dependent on two causes,organization and culture; and more on the latter than on the former. The crooked may be made straight by proper appliances, and the erect and har monious may become distorted, deformed, and rendered not only useless, but hurtful, by improper treatment. This holds good physically, intellectually, morally, and socially. It is the office of civilization, (using the term according to the definition above,) to unfold and draw out harmonious

ly the capabilities of the entire man, and to correct and polish that which is rude and deformed, and to bring into action that which is dormant.

and cannot duly appreciate the objects of life, and like the sensitive plant, wilt down at the slightest touch. The greatest mistake, in regard to sensation does not, however, consist in being too sympathetic for others' woes, but in supposing, that life is given simply for sensations of gratification and pleasure, and not for useful labor, which will yield a rich harvest of substantial bliss. Had it not been for the disorders and distortions of our original nature, which have been introduced, life would indeed have been one scene of unmingled bliss. "It is not all of life to live nor of death to die." The relations cxisting between ourselves and others,

What are the relations existing, an understanding of which is necessary to the proper solution of the first question? T human holds a relation to the human, and the Divine to the present and future, and possesses a capacity for the fulfillment of each relation. To the human as a sentient and intellectual agent, and morally responsible to a still higher authority-the Creator of all. His sentient nature capacitates him for joys and sorrows, for sympathies, for attachments and antipathies. lay the foundation for mutual influence, and These various emotional states will manifest mutual developement. This mutuality is themselves according to the manner and cir- to be arranged and adapted so as to afford cumstances of their developement--the de- the greatest amount of good to each. gree of civilization. Timon of old, (the wo- In a perfectly pure state of society, such man hater) is justly regarded as a social as exists among the angels and purified in monster. Not because he had no capacity, heaven, the study and desire of the individ originally for the love of woman, but because uals must be to promote to the fullest extent, by some process connected with his devel- the good and glory of the whole. These opement, his moral nature became distorted relations, also are higher than the mere and the appropriate harmony was destroyed, physical or animal man; they are intellectBut Damon and Pythias are the admiration ual and spiritual. Still a harmonious maniof the whole world, because of the clear and festation of the latter cannot exist in conbeautiful developement of their sentient and nection with a diseased and deranged state social nature. of the former. Our intellectual and spiritNaturally we do not always present a per- ual biases are determined by the influences fectly symmetrical appearance; indeed, it is brought to bear upon us here. These influ seldom the case, in our organization. Some ences may not always be recognized even one thing predominates and forms, what is by ourselves or others, but still they exist termed a characteristic. It is the province and operate. The power of these applianof those to whom the office of rearing up ces may depend on the previous state of prethe social structure belongs, to correct this paration for them, or on the fact that no want of symmetry. Where deficiency ap- contrary bias has been given on, or the skill pears, give the more diligence to supply it, with which they are brought to bear. There and where a surplusage restrain. In this may be such a want of ballance or equili way the harmony may be restored. A be- brium in the intellectual powers from an ing all sensation, is good for nothing in this erroneous education, as to unfit us for a corrough world, where deliberation and action rect judgment on any important question, are required, therefore all the powers the in- or such a perversion of the moral powers as tellectual as well as the sentient nature must that the passions may over ride the judgbe brought forth into active and vigorous ment and thereby prevent the reception of exercise. If the sympathies, which we owe important truth. These are thoughts which to others, are alone considered, we have a very deserve to be thoroughly considered by such inadequate apprehension of our relations as would be reformers of mankind. The

mind may be so constantly occupied with estimate of the progress of civilization will mathematics as not to see the force of any depend on what we take as the basis of it, moral reasoning, however lucid it may be; as well as the kind of development to which hence every thing is rejected as false, which it is applied. The basis of physical civilicannot be reduced to a mathematical demon-zation is the state and value of labor,and the stration. How unwittingly guardians of objects to which it is directed. A savage youth often make skeptics of their wards!- state is attended with toil-more toil with They exhibit a precocious aptitude for this less profit or pleasure than what is usually branch of study, and to it they must apply, considered a civilized state. It is not the and a hot-bed process is adopted to make performance of labor alone that is to be rethem mathematicians. Such are almost al garded as the test, but what are its circumways skeptics in religion and all moral stances, attendants and results. The savage questions; not because the one is inconsis roams the forest, pursues his game, without tent with the other, but because the ballance settled habitation or advancement and withof the mind is destroyed and they cannot out profit-destitute of any of the pleasures reason correctly. or sweets of social life. Thus generation after generation passes away and he is the He is without arts, except of the rudest kind and without letters. He is in labors abundant, still the forest remains as it was, no statues of marble rise, or other evidences of skill and art. Let that labor be skillfully directed to advance the comforts of society and the wealth of the individual and we call it by a new name. Under the guidance of a better developed mind, the labor is both better directed and more suc

Or the mind may run rampant without a guide, and remain in an unsettled state forever-never certain of any thing-always doubting and yet ready to believe every new absurdity introduced. Such have no settled standard of truth, and cannot be settled themselves. That which makes the last appeal to their passions or wishes, is swallowed greedily as the truth, only to be dislodged by its successor. With these there is no proper understanding of the laws of

same.

cessful in the attainment of its end. The greatest degree of skill in the direction of the labor and the gratest facility in the attainment of the results proposed, evinces the highest state of physical civilization.

The

/mind-of ratiocination or of the relations of mind to mind, or of the influences direct and reflex of mind on mind. Our man, civilized is to be perfectly ballanced-nothing lacking-nothing too much. Some are all heart. These are too sensitive for the cold-ox performs the toil imposed by the masters, ness of this world. Others are all intellect but it is without skill or direction. But fecble man by the appliances of art, with a and walk among the tombs as unconcerned mind to direct, will accomplish with ease as in the flower garden-indifferent alike to what the ox could not perform. the woes and joys of others. These are too heartless, to fill up the sphere for which they were designed. The happy ballance of the two exists with the few. Our civilization is to correct and harmonize these discordant parts and restore the ballance of the soul. The normal state of man is harmony among all his powers;true civilization. The reverse of this is his abnormal state or savageism.Here we have the extremes, between which there are many degrees and shades.

As he approximates this primeval harmony he approaches true civilization. Our

This kind and measure of civilization may exist where the greatest moral deformities are found, as in the case of the ancient Greeks, and also the ancient Egytians and in modern times, in China, except that the skill is only partial. Skill may be regarded as the basis of intellectual civilization. Skill divides itself into two branches; the power to devise and apply. This embraces the arts and sciences in all their varied forms.As these are manifested and cultivated, so this kind of civilization progresses. These

Such is the influence in this respect, that one very important writer has said that the importation and use of soda may be made the standard of a nations civilization. He makes soda the basis of the amount of soap manufactured and used, and this he makes the standard because, soap is regarded as an

will serve as a perfect meter or measure of its growth in society. Neither the arts or sciences ever caine full grown into the world, but each have had their infancy, youth and manhood, and are now enjoying a green old age, and like a firm, veteran warrior,destined to make still greater conquests. Here we have distinctly marked one of the laws of indispensable article in all civilized commu

human developement, to wit, the present nities. A very distinguishing characteristic forms the character of the future. The prin- of the present day is found in the applicaciples now planted and impressed will be tion of the sciences to practical purposes felt hereafter. That which is now begun is Great skill is now exhibited in the applica to be matured by our successors on the tion to some fanciful or useful object every theatre of active life. The germ of all that scientific discovery. Time and space are is now known of arts and sciences is found almost annihilated either by the Railroad in former times. There is in some persons car or the electric telegraph, and although naturally a greater aptitude for certain pur- Payne's hydro-gas light has as yet proved to suits,than in others, and these improve upon be rather a gassy affair, still we cannot say the skill and art of others and find their that some one taking the hint from him may starting point nearly to coincide with the not yet develope the very same thing. Time hight to which their predecessors had at-alone will settle this question. Thus far we tained. This would have been the constant have considered this matter with reference and unvarying result with the world, had no causes of obscuration arisen; because this onward march is the philosophy of human developement. Various causes have arisen to arrest this regular progress of the world, The most effectual and distressing of these is war. They who should have regarded themselves as brothers, have fallen upon and devoured each other and often for the most trivial causes. Another very potent cause is found in the avarice of men. Their desire for the shining dust of earth has led them to direct, in the most eager manner, all the capacities and energies of their minds to its acquisition, instead of devoting time to the investigation of the principles of science. The more universal the prevalence of these principles of science among the people and the more common their application to the arts of life, the higher the degree of civilization. The facilities for acquiring a knowledge of the arts and sciences is a very distinguishing feature in the history of the present century. These things have a direct and immediate bearing on the socialities of life, as they bind communities together and lead to greater neatness and cleanliness in attire and habitation.

Vol. 6, No. 5-14.

to our relation to the present state aloneBut there is a future which lies the other side of the grave, upon which we must all enter. Our relations to each other and the endowments which we have, all have relation to that future. This leads to another form of civilization, to wit, moral and social, the basis of which is love. We say love, because it manifests itself in acts of affection, to the Creator and to the created. As the Creator is an invisible and eternal spirit,love for him is exhibited in two forms, to wit, in the cheerful conformity of our affections and will to his law and the performance of acts of kindness to his creatures. Man in society owes certain duties, which require necessarily, the subjection of his affections and his will to certain rules. These rules can be ascertained only as theCreator of all may be pleased to communicate them. Affection for the lawgiver is most clearly shown by a cheerful compliance with the law-givenThe standard for determining this love is found in the Holy Bible. These three kinds of civilization are intimately connected with each other and must harmonize in the same community to entitle it to the application of a civilized community. Christianity forms