himself in the political agitations of Spain as an ad vanced liberal. In the insurrection of 1854, he con tributed powerful republican articles to the journals. In 1856 Castelar was chosen professor of history in the University of Madrid, but in 1864 he was deprived of his chair, because of his having established a radical journal entitled, La Democracia. This paper was suppressed in 1866, and Castelar was sentenced to death for his share in the political disturbances of that year. He escaped to Switzerland, whence he went to France for a year or two. Returning to Madrid at the Revolution of 1868, Castelar became one of the most ardent chiefs of the Republican movement. He organized popular assemblies to demand the immediate proclamation of the republic, and swayed the multitude by his marvel lous eloquence. Elected to the National Assembly, Castelar advocated a general amnesty and opposed all the attempts to re-establish the monarchy. In 1873 Castelar became Minister of Foreign Affairs on the ab dication of King Amadeo, and the same year was elected president of the new-fledged Spanish Republic. In 1874 he resigned, being unable to command a ma jority in the Cortes, and the assembly was dissolved by a military usurpation. Castelar now travelled in Spain and France, received everywhere with the warmest acclamation as the champion of the rights of man. On heaven to earth, by the telescope, to solve its secrets; it is human reason that has Written marvellous codes of law, that has crushed out slavery, and that has established liberty among men. They who would blot out human reason would obscure and darken the soul of man, and then destroy liberty, the fountain of all morality, the basis of all society. They would utter a horrible blasphemy in the face of the Eternal, who has created the reason of man in his likeness, that there might exist upon earth some trace of his divine image. The primitive Paganism, which had been a worship of external objects, in their concrete individuality, from that point advanced to the adoration of all nature, and converted itself into a pantheism which embraced in its immensity the creation, man, and God. For the systems and the books of the priesthood, it substituted the systems and the books of cosmogony. But very soon the reason of man protested against the ancient the the accession of Alphonso XII. he was again elected to ogonies and the ancient theocracies. It the Cortes, where he became the most eloquent defender of universal suffrage and religious liberty. The rare qualities of Emilio Castelar as a statesman, writer, and orator are equalled by the virtues of his private character, and his amiable nature has preserved to him faithful friendships among those most opposed to him politically. As a scholar, Castelar stands in the foremost rank as a man of lofty ideas, thorough equip ment of learning, and broad humanity. Professor of history at the University of Madrid, his eloquent and instructive lectures on civilization marked a new era in the intellectual life of Spain, and extended his reputation over Europe. The characteristics of Castelar's eloquence are clearness of style, wealth of historical illustration, fervor of imagination and lofty enthusiasm. His utterances are instinct with life and sympathy, and are animated with a high moral purpose. encountered indeed in man himself a standard superior to the standards of the priests, a moral more pure than the morality of Paganism, a thought more lofty and sublime than all the thoughts locked up in the old theogonies, namely, that the gods were not the reflection of nature, but the reflection of conscience; not representing the forces of the globe, but representing the ideas of human reason. Then appeared Homer who denied the old religion and established a new religion. Hesiod is the great theologian of this religious age, as Orpheus is the theologian of the age preceding. Paganism exerted a decided social, political, and artistic influence, as well in Greece as in Rome. But in Greece and Rome the philosophers, who personified human reason, with the weapons of dialectics decomposed and destroyed Paganism. Then the priests It was human reason which first studied conceived the idea of imparting a great and comprehended nature; it was human splendor to the mysteries by constraining reason that forged the sceptre which makes with the terrors and the hopes of another man the sovereign of creation; it was life, the souls that sought to flee from human reason that wrote the poems of their dominion in this. But there was no Homer and the epic of Dante, that erected remedy. Paganism arrived at the end the Parthenon and the dome of St. Peter's, of deifying the monsters which had tyranthat created the Apollo Belvedere and the nized over men, and bowed down before paintings of Raphael; it was human these foul and dying idols, in order to fulreason that has captured the winds, sub-fil the eternal plan of Providence in hisjected the seas, and drawn the stars from tory. There is room only for one brief illustration of Castelar's style, translated by the editor from his discourses on Greek Philosophy and Paganism, pronounced at the Athenæum, in Madrid, in 1857.] Paganism, then, died without remedy. The thunderbolt of Jupiter was extinguished in his hand; the stars which served as the crown of Juno were turned to dust; the cincture of Venus, once so luminous, lost all its lustre; the goddess of love, unfruitful and sterile, was extinguished in nothingness; Apollo dropped his lyre, lost in the starry void; the corn and the flowers that composed the diadem of Ceres were swept away by the winds; the waters drowned Neptune; the fire consumed Pluto; the god Pan, once so radiant and joyous, threw himself into the waves of the Mediterranean in pursuit of death; the genii who wandered among the stars found in the stars their graves; the waters of the rivers swept towards the sea the bodies of the Nereids who had perished; the shady groves lost their mysteries, nature its voice and its poetry; the marbles of Paros no longer shone with the light of artistic inspiration, and the unquenchable life of Paganism was extinguished. And, then, upon the ruins of that religion of art arose the divine religion, the celestial religion, which came to exalt the lowly, the unfortunate and the unhappy; which came to restrain the swords of the barbarians wielded in the destruction of the marble forms of the gods; which came to destroy the gods born of nature, and to replace them by the eternal God of truth and of science; which came to proclaim the liberty of man, the equality of all races, the sacred fraternity of all peoples; the religion which forever consecrates the triumph of the soul over nature, of liberty over privilege, of God over all the dark shadows of history. Translated by A. R. SPOFFORD. we cannot make any lengthened extract for the family circle, so we content ourselves with a brief story.] Said the king, "Pray tell me the story of your Chaplain Poussatin." Sir, said the Chevalier de Grammont, "the Prince de Condé besieged Lerida: the place in itself was nothing; but Don Gregorio Brice, who defended it, was something. He was one of those Spaniards of the old stamp, as valiant as the Cid, as proud as all the Guzmans put together, and more gallant than all the Abencerrages of Grenada: he suffered us to make our first approaches to the place without the least molestation. The Marshal de Grammont, whose maxim it was, that a governor who at first makes a great blustering, and burns his suburbs in order to make a noble defence, generally makes a very bad one, looked upon Gregorio de Brice's politeness as no good omen for us; but the prince, covered with glory, and elated with the campaigns of Rocroy, Nordlingen and Fribourg, to insult both the place and the governor, ordered the trenches to be mounted at noon-day by his own regiment, at the head of which marched four and twenty fiddlers, as if it had been to a wedding. "Night approaching we were all in high spirits: our violins were playing soft airs, and we were comfortably regaling ourselves; God knows how we were joking about the poor governor and his fortifications, both of which we promised ourselves to take in less than twenty-four hours. This was going on in the trenches, when we heard an ominous cry from the ramparts, repeated two or three times, of Alerte on the walls!' This cry was followed by a discharge of cannon and musketry, and this discharge by a vigorous sally, which, after having filled up the trenches, pursued us as far as our grande guard. "The next day Gregorio Brice sent by THE STORY OF CHAPLAIN POUS- a trumpet a present of ice and fruit to the SATIN. [Count Anthony Hamilton (born about 1646, died 1720) wrote the Memoirs de Grammont, and translated Pope's Essay on Criticism into French. His com Prince de Condé, humbly beseeching his highness to excuse his not returning the serenade with which he was pleased to favor him, as unfortunately he had no violins; but that if the music of last plete works appeared in 1813. These celebrated night was not disagreeable to him, he memoirs are generally acknowledged to be one of the wittiest productions in any language, and are valuable as presenting an exact picture of the court and times of Charles the Second, of England; but unfortunately would endeavor to continue it as long as he did him the honor to remain before the place. The Spaniard was as good as his word; and as soon as we heard, Alerte on the walls,' we were sure of a sally, that cleared our trenches, destroyed our works, and killed the best of our officers and soldiers. The prince was so piqued at it, that, contrary to the opinion of the general officers, he obstinately persisted in carrying on a siege, which was likely to ruin his army, and which he was at last forced to quit in a hurry. "As our troops were retiring, Don Gregorio, far from giving himself those airs which governors generally do on such occasions, made no other sally than sending a respectful compliment to the prince. Signor Brice set out not long after for Madrid, to give an account of his conduct, and to receive the recompense he had merited. Your majesty perhaps will be desirous to know what reception poor Brice met with, after having performed the most brilliant action the Spaniards could boast of in all the war-he was confined by the inquisition.' How! said the Queen Dowager, confined by the inquisition for his services! Not altogether for his services, said the Chevalier; but without any regard to his services, he was treated in the manner I have mentioned, for a little affair of gallantry, which I shall relate to the King presently. The campaign of Catalonia being thus ended, we were returning home, not overloaded with laurels; but as the Prince de Condé had laid up a great store on former occasions, and as he had still great projects in his head, he soon forgot this trifling misfortune. We did nothing but joke with one another during the march, and the prince was the first to ridicule the siege. We made some of those rhymes on Lerida, which were sung all over France, in order to prevent others more severe; however, we gained nothing by it, for notwithstanding we treated ourselves freely in our own ballads, others were composed in Paris, in which we were ten times more severely handled. At last we arrived at Perpignan upon a holiday: a company of Catalans, who were dancing in the middle of the street, out of respect to the prince came to dance under his windows. Monsieur Poussatin, in a little black jacket, danced in the middle of this company as if he was really mad. I immediately recognized him for my countryman, from his manner of skipping : and frisking about the prince was charmed with his humor and activity. After the dance, I sent for him, and inquired who he was a poor priest, at your service, my lord, said he my name is Poussatin and Bearn is my native country: I was going into Catalonia to serve in the infantry, for, God be praised, I can march very well on foot; but, since the war is happily concluded, if your lordship pleases to take me into your service, I would follow you everywhere, and serve you faithfully. Monsieur Poussatin, said I, my lordship has no great occasion for a chaplain; but since you are so well disposed towards me, I will take you into my service. "The Prince de Condé, who was present at this conversation, was overjoyed at my having a chaplain. As poor Poussatin was in a very tattered condition, I had no time to provide him with a proper habit at Perpignan; but giving him a spare livery of one of the Marshal de Grammont's servants, I made him get up behind the prince's coach, who was likely to die with laughing every time he looked at poor Poussatin's uncanonical mien in a yellow livery. As soon as we arrived at Paris, the story was told to the Queen, who at first expressed some surprise at it; this, however, did not prevent her from wishing to see my chaplain dance; for in Spain it is not altogether so strange to see ecclesiastics dance, as to see them in livery. 66 Poussatin performed wonders before the Queen; but as he danced with great sprightliness, she could not bear the odor which his violent motions diffused around her room; the ladies likewise began to pray for relief; for he had almost entirely got the better of all the perfumes and essences with which they were fortified. Poussatin, nevertheless, retired with a great deal of applause, and some louis d'or. Some time afterwards I procured a small benefice in the country for my chaplain, and I have since been informed that Poussatin preached with the same ease in his village, as he danced at the wedding of his parishioners." The King was exceedingly diverted at Poussatin's history; and the Queen was not much hurt at his having been put in livery. WHISTLE AND I'LL COME TO to a silversmith in Edinburgh, but on his father emi YE, MY LAD. Chorus. O whistle an' I'll come to ye, my lad, O whistle an' I'll come to ye, my lad, grating to Hamburg, in 1797, he was left in charge of some friends who resided at Glasgow, and by whom he was persuaded to exchange his trade of a silversmith to that of a weaver. He became, in early life, a republican of very extreme views, and suffered a short term of imprisonment in 1819 on account of some re Tho' father an' mother an' a' should gae mad, volutionary articles which he contributed to a news O whistle an' I'll come to ye, my lad. But warily tent when ye come to court me, At kirk, or at market, whene'er ye meet me, Ay vow and protest that ye care na for me, ROBERT BURNS.1 The [This song was inspired by the charms of Jean Lorimer, although Cunningham and Motherwell held that Mrs. Maria Riddell laid claim to be the heroine. author of the song ought to have known that matter best, and he afterwards instructed Thomson to alter the closing line of the chorus to "Thy Jeannie will venture wi' ye, my lad ;" and he added: "In fact a fair dame whom the Graces have attired in witchcraft, and whom the Loves have armed with lightning-a Fair One, herself the heroine of the song, insists on the amendment, and dispute her commands if you dare."] BEHAVE YOURSEL' BEFORE FOLK. [To lovers of Scottish songs the name of Alexander Rodger is familiar as that of the author of "Behave Yoursel' Before Folk," "My Gudeman says Aye to me," and "Robin Tamson's Smiddy." He was born at East Calder, near Edinburgh, on the 16th of July, 1784. In his twelfth year he was apprenticed For biography see Vol. IV., page 263, Choice Literature. paper then in existence. In 1836 he was appointed sub-editor of the Reformers' Gazette, and held this position until his death, which occurred on the 26th of September, 1846. His remains were interred in the Necropolis of Glasgow, where a handsome monument has since been erected to his memory by his fellow-citizens. Behave yoursel' before folk, Behave yoursel' before folk; Whate'er ye do, when out of view, Be cautious aye before folk. Consider, lad, how folk will crack, That's gi'en or ta'en before folk. It's no through hatred o' a kiss, I'm sure wi' you I've been as free Sic freedom used before folk. Behave yoursel' before folk. Nor heat my cheeks with your mad freaks, |