And fruitless, late remorse doth trace-
Like Hebrew lore, a backward pace –
Her irrecoverable race.

Disjointed numbers, sense unknit,
Huge reams of folly, shreds of wit,
Compose the mingled mass of it.

My scalded eyes no longer brook
Upon this ink-blurred thing to look:
Go, shut the leaves, and clasp the book.

A FAREWELL TO TOBACCO.

MAY the Babylonish curse

Straight confound my stammering verse,
If I can a passage see
In this word-perplexity,
Or a fit expression find,

Or a language to my mind

(Still the phrase is wide or scant),

To take leave of thee, GREAT PLANT!

Or in any terms relate

Half my love, or half my hate:

For I hate yet love thee so,

That, whichever thing I show,

The plain truth will seem to be
A constrained hyperbole,

And the passions to proceed

More from a mistress than a weed.

Sooty retainer to the vine,
Bacchus' black servant, negro fine;
Sorcerer, that mak'st us dote upon
Thy begrimed complexion,
And, for thy pernicious sake,

More and greater oaths do break

Than reclaimèd lovers take

'Gainst women: thou thy siege dost lay

Much too in the female way,

While thou suck'st the lab'ring breath

Faster than kisses or than death.

Thou in such a cloud dost bind us,

That our worst foes cannot find us,
And ill fortune, that would thwart us,
Shoots at rovers, shooting at us;

While each man, through thy height'ning steam,
Does like a smoking Etna seem,
And all about us does express

(Fancy and wit in richest dress)
A Sicilian fruitfulness.

Thou through such a mist doth show us,
That our best friends do not know us,
And, for those allowèd features,
Due to reasonable creatures,
Liken'st us to fell Chimeras
Monsters that, who see us, fear us;
Worse than Cerberus or Geryon,
Or, who first loved a cloud, Ixion.

Bacchus we know, and we allow
His tipsy rites. But what art thou,
That but by reflex canst show
What his deity can do,

As the false Egyptian spell
Aped the true Hebrew miracle?
Some few vapors thou may'st raise,
The weak brain may serve to amaze,
But to the reins and nobler heart
Canst nor life nor heat impart.

Brother of Bacchus, later born,
The old world was sure forlorn
Wanting thee, that aidest more
The god's victories than before
All his panthers, and the brawls
Of his piping Bacchanals.
These, as stale, we disallow,

Or judge of thee meant: only thou
His true Indian conquest art;
And, for ivy round his dart,
The reformed god now weaves
A finer thyrsus of thy leaves.

Scent to match thy rich perfume
Chemic art did ne'er presume
Through her quaint alembic strain,
None so sovereign to the brain.

Nature, that did in thee excel,
Framed again no second smell.
Roses, violets, but toys

For the smaller sort of boys,

Or for greener damsels meant;
Thou art the only manly scent.

Stinking'st of the stinking kind,

Filth of the mouth and fog of the mind,
Africa, that brags her foison,

Breeds no such prodigious poison,
Henbane, nightshade, both together,
Hemlock, aconite -

Nay, rather,

Plant divine, of rarest virtue;

Blisters on the tongue would hurt you.
'Twas but in a sort I blamed thee;
None e'er prospered who defamed thee;
Irony all, and feigned abuse,
Such as perplexed lovers use

At a need, when, in despair

To paint forth their fairest fair,
Or in part but to express
That exceeding comeliness

Which their fancies doth so strike,
They borrow language of dislike;
And, instead of Dearest Miss,
Jewel, Honey, Sweetheart, Bliss,
And those forms of old admiring,
Call her Cockatrice and Siren,
Basilisk, and all that's evil,

Witch, Hyena, Mermaid, Devil,
Ethiop, Wench, and Blackamoor,
Monkey, Ape, and twenty more;
Friendly Trait'ress, Loving Foe,—
Not that she is truly so,

But no other way they know
A contentment to express,

Borders so upon excess,
That they do not rightly wot
Whether it be pain or not.

Or as men, constrained to part
With what's nearest to their heart,
While their sorrow's at the height,

Lose discrimination quite,
And their hasty wrath let fall,
To appease their frantic gall,
On the darling thing whatever
Whence they feel it death to sever,

Though it be, as they, perforce,
Guiltless of the sad divorce.

For I must (nor let it grieve thee, Friendliest of plants, that I must) leave thee. For thy sake, TOBACCO, I

Would do anything but die,

And but seek to extend my days
Long enough to sing thy praise.
But, as she who once hath been
A king's consort is a queen
Ever. after, nor will bate
Any title of her state,
Though a widow or divorced,
So I, from thy converse forced,
The old name and style retain,
A right Katherine of Spain;
And a seat, too, 'mongst the joys
Of the blest Tobacco Boys;
Where, though I, by sour physician,
Am debarred the full fruition
Of thy favors, I may catch
Some collateral sweets, and snatch
Sidelong odors, that give life
Like glances from a neighbor's wife;
And still live in the byplaces
And the suburbs of thy graces,
And in thy borders take delight,
An unconquered Canaanite.

HUGUES FÉLICITÉ ROBERT DE LAMENNAIS.

HUGUES FÉLICITÉ ROBERT DE LAMENNAIS, a French ecclesiastic, polemical, and political writer, born at St. Malo, June 19, 1782; died at Paris, Feb. 27, 1854. He was ordained priest in 1817. The same year appeared the first volume of his "Essay upon Indifference in the Matter of Religion" (4 vols. 1807-1820), a work of profound learning and of strict orthodoxy. He developed his views further in "Religion Considered in its Relation to the Civil and Political Order" (1825), and "Progress of the Revolution and of the War against the Church" (1829). By degrees he became the critic of Church policy, and his journal L'Avenir (The Future) was condemned by the Pope. Lamennais bowed to Rome's decree; but after a year was published his "Words of a Believer" (1834), in which he repudiates all authority of popes and bishops. The little volume is written in archaic style, imitating the language of the Hebrew sacred books; it had an enormous circulation among the masses of the people in every country of Europe. It was followed by "The Book of the People" (1837), and "The Past and Future of the People" (1842), in the same tone. He wrote also: "Sketch of a Philosophy" (3 vols., 1841); "Religion "; and translated the Gospels, accompanying the text with notes.

OF THE NATURE, EFFECT AND IMPORT OF RELIGION
IN THE SOUL.

(From "Essay on Indifference in Religion.")

GOD is indeed the sovereign of mankind: therefore atheism which, by rejecting God, separates man from infinite truth and from all truth, is but the absolute lack of all good, or the sovereign ill.

Deism, which admits God without knowing him, for it rejects Jesus Christ, the Mediator, by whom alone we may know God; deism, which misconstruing the necessary bonds uniting man to God and to other men, establishes arbitrary bonds or fails to establish any; deism, which offers the mind mere probabilities without certainty; deism, pure opinion, leaves man