of his countrymen, there is a sort of sublimity throwing its unextinguishable light around that illustrious name, arising not so much from particular acts of integrity as from their multiplication. The separate rays of virtue imbody themselves in the complex conception of his character; the stars that shine apart congregate into one centre; and, as in the case of Aristides, present, by their mingled and united influence, an object of contemplation truly sublime.

§ 246. Other instances of the sublimity of justice.

There are other instances of justice or integrity, where a high degree of moral sublimity will be found to attach even to a single transaction. We have already had occasion to mention the conduct of Regulus. From a mere regard to the obligation involved in the promise which he had given to the Carthaginians, he returned to Carthage and suffered a cruel death; willingly encountering suffering for the sake of his good name, and holding his honour far above his life.

But perhaps the most strikingly triumphant and sublime instance of rectitude is to be found in the history of the first Roman Consul. It was the memorable and unhappy lot of Lucius Junius Brutus to be placed in circumstances where his duty to his country and its laws required him, according to the view which he took of his situation and responsibilities, to pronounce the sentence, and see the punishment of death executed, at the same time, upon two of his own children. Nothing could be more terrible than such an exigency. Not only the measureless weight of a father's affection, but even the desires of the surrounding multitude, that were melted into compassion at an event so melancholy, conspired to weaken and dethrone the stern sense of justice that had hitherto reigned in the heart of the illustrious liberator of his country. But he did not sully his high fame; he would not condescend to ask or accept for his own children what he felt himself bound to deny to those

of others. Though borne down with inexpressible misery, he caused them to be executed as traitors to their country, and was present at their death; thus showing, under circumstances fearfully calculated to make him falter in the expression of such exalted sentiments, that the duty we owe to God and the authority of the laws is higher than that which we owe to our dearest friends and kindred.

§ 247. Instances of friendship and the parental affection illustrative of the subject.

Sincere friendship is an interesting and exceeding ly pleasing trait in the human character, and it may exist in such a degree of intensity as to partake of the Moral Sublime. The same may be said of the filial and parental affections. In the history of these affections we may read many lessons, in the highest degree creditable to human nature, and entitled to a lasting admiration.

And here we cannot forbear remarking, that there may be kindness and nobleness of mind even in the rude Savage, and that, too, in such a degree as to call forth the blush on those who claim for themselves the exclusive honour of civilization and refinement. The patience and fortitude of the Aborigines of America under the most excruciating sufferings have often been eulogized, but it has not been so generally acknowledged that they were capable of other virtues. The benevolent affections of the Savage, as well as those of an opposite kind, are often found to exist in the highest possible degree, as may be seen in the following instances.

It is related in Mr. Jefferson's Notes on Virginia, that Colonel Byrd, of that state, was sent at a certain time to the Cherokee nation to transact some business with them. "It happened," says this writer, "that some of our disorderly people had just killed one or two of that nation. It was therefore proposed, in the council of the Cherokees, that Colonel Byrd should be put to death, in revenge for the loss of their country

men. Among them was a chief called Silouèe, who, on some former occasion, had contracted an acquaintance and friendship with Colonel Byrd. He came to him every night in his tent, and told him not to be afraid, they should not kill him. After many days' deliberation, however, the determination was, contrary to Silouèe's expectation, that Byrd should be put to death, and some warriors were despatched as executioners. Silouèe attended them, and, when they entered the tent, he threw himself between them and Byrd, and said to the warriors, This man is my friend; before you get at him, you must kill me.' On which they returned, and the council respected the principle so much as to recede from their determination.”

Some years since, an Indian of the Collapissas nation, near the Mississippi, slew a Choctaw in a moment of excited passion. The circumstances were such as to render it necessary that the guilty person, whose name was Tychou Mingo, should die. At the time appointed for the execution, the aged father of Mingo came forward, and expressed an earnest desire to be put to death in his son's stead. He urged his request by saying that he was an old man, and no longer good for anything; that his son was young and vigorous, and his life was necessary for the support of a mother, wife, and four infant children. The surrounding multitude (among whom were many French soldiers present) were affected to tears; the Choctaws accepted the offer of the heroic old man, and with a hatchet severed his head from his body.

§ 248. Of the moral sublimity of great benevolent undertakings. Brief as the remarks are which have been made, we indulge the hope that a train of thought has been opened which may lead to a correct understanding of this interesting subject. The inquiry, however, is too extensive to be pursued here at great length; being not less wide than the limits of whatever is morally good and beautiful in human nature, which is

susceptible of being increased to an intensity of action. There may be a sublimity in courage, a sublimity in piety, a sublimity in benevolence, a sublimity in mere consistency and perseverance. Every trait in human character may become sublime, which is of such a nature as to secure to itself the approval of our moral sentiments, and can, at the same time, strongly interest and excite us. But we are under the necessity of leaving the subject, with merely adding a few remarks on the sublimity of benevolent enterprises and of the spirit of forgiveness.

Ordinary acts of benevolence are merely pleasing. Almost every person performs such acts from time to time, but the knowledge of them is not expected to excite any very strong feeling. But it is different when the object is one of great difficulty in the attainment, and requires to be pursued with great perseverance and sacrifices even for successive years. The enterprise then acquires a high degree of moral sublimity.

The abolition of the Slave-trade was a distinct object; one of incalculable importance in the estimation of every real friend of man, and surrounded with a multitude of difficulties. A few persons (among whom the distinguished names of Clarkson and Wilberforce stood pre-eminent) engaged in this great contest with no object but that of securing the rights of humanity, and with no arms but a strong faith, determined perseverance, and the approbation of God. The public mind was to be enlightened; the moral apathy which existed on this momentous subject was to be dispelled; the influence of a powerful party, who were directly interested in the traffic in slaves, was to be overcome; jealousies and hostile passions, arising from other causes, were to be met, resisted, and subdued.

The prominent individuals in this noble enterprise, though few in number, and almost wholly unsustained except by the exaltation and purity of their object, laboured unceasingly for twenty years, amid every

form of opposition, rebuke, and discouragement. They determined, while the press of England remained free or God gave them the power of speech, to vindicate, in print, and in conversation, and on the floor of Parliament, the cause of a greatly-injured people. There was no swerving from their purpose; no disposition to take up with half-way measures, and make a compromise with this fearful abomination; no relaxation of effort, because their undertaking brought them into conflict with men high in power and office. And thus, after long years of unwearied and unchangeable effort, they succeeded in causing it to be solemnly acknowledged in their National Senate, and to be written on the statute-books of their country, that differences of complexion cannot annul the claims of nature, and that minds are never to be sold.

It was then that the light first dawned upon benighted and suffering Africa; and, in view of the struggles that preceded the rising of that light, we may assert with confidence, that even the gentle feeling of benevolence may become so quickened and so prolonged, and so active and irresistible, as to be truly overwhelming in the contemplation of it.

§ 249. The spirit of forgiveness in some cases sublime.

There may be sublimity also in forgiveness. It will generally be conceded, that forgiveness, even when the injury is a small one, is a pleasing and somewhat striking trait; the more so, because men in general are much less apt to forgive than to return injury for injury. But when the injury has been a great one, the forgiveness which is exercised calls forth an increased degree of admiration.

It is related of Demetrius (surnamed the conqueror of cities), that, having received a marked and undoubted provocation, he laid siege to the city of Athens. The inhabitants made a desperate resistance, but were at last obliged to surrender in consequence of a great scarcity of provisions. Demetrius then ordered them, with the exception of the women