"And wheresoe'er the summons came there rose an angry din,
As when upon a rocky coast a stormy tide comes in.
Straightway the fathers gathered voice, straightway the sons arose,
With flushing cheek, as when the east with day's red current glows.
Hurrah! the long despair is past; our fading hopes renew;

The fog is lifting from the land, and lo, the ancient blue!
We learn the secret of the deeds the sires have handed down
To fire the youthful soldier's zeal, and tend his green renown.
Who lives for country, through his arm feels all her forces flow
'Tis easy to be brave for truth, as for the rose to blow."

Here are more of the Indian :

w;

"Oh! women, drive the rattling loom, and gather in the hay,
For all the youth worth love and truth are marshalled for the fray.
Southward the hosts are hurrying, with banners wide unfurled,
From where the stately Hudson floats the wealth of half the world;
From where amid his clustered isles Lake Huron's waters gleam;
From where the Mississippi pours an unpolluted stream;"
From where Kentucky's fields of corn bend in the southern air;
From broad Ohio's luscious vines; from Jersey's orchards fair;
From where between his fertile slopes Nebraska's rivers run ;
From Pennsylvania's iron hills; from woody Oregon;
And Massachusetts led the van, as in the days of yore,

And gave her reddest blood to cleanse the stones of Baltimore."

We cannot sufficiently express our gratitude to the New York Committee on a "National Anthem," that they have rejected all that were not fit, though there were none left, and twelve hundred were rejected. The "National Anthem" will write itself when the time comes; and very likely we shall soon know where it came from, or who was its author. Meanwhile, in Mr. Cutler's verses we have at least one national poem of Liberty and Law. For which, as for so many other blessings called out in this great calamity, we may exult gratefully!

“Hurrah! the drums are beating: the fife is calling shrill ;
Ten thousand starry banners flame on town and bay and hill ;
The thunders of the rising war drown labor's peaceful hum;
Thank God that we have lived to see the saffron morning come!
The morning of the battle-call, to every soldier dear.

O joy! the cry is "Forward!" O joy! the foe is near!!
For all the crafty men of peace have failed to purge the land;
Hurrah! the ranks of battle close, God takes his cause in hand!"

ART. Y.-VINCENZO GIOBERTI.

1. Opere inedite di VINCENZO GIOBERTI, publicate per Cura di GIUSEPPE MASSARI. Torino: Tipografia Eredi Botta. 1856-60. 6 vols. 8vo.

2. Ricordi Biografici e Carteggio di VINCENZO GIOBERTI, raccolti per Cura di GIUSEPPE MASSARI. Torino: Tipografia Eredi Botta. 1860 61. 2 vols. 8vo.

To no man is Modern Italy more indebted than to Vincenzo Gioberti. An able writer, a disinterested patriot, an exemplary priest, his influence for good on almost every class of his fellow-countrymen has been immense. Nine years have already elapsed since he died. During this time the most exciting events and the greatest political changes have taken place. Distinguished and patriotic men have risen up, attracted attention, and acquired more celebrity abroad than he ever did. And yet his name stands first in the hearts of all that have known him. He is acknowledged as the prophet and the apostle of the Italian regeneration. When living, his political and religious opinions excited a great deal of opposition, and made him powerful enemies. At his grave all differences were forgotten, the philosopher, the statesman, the Christian, was unanimously recognized and revered.

Gioberti's life is mostly the history of Italy during the first half of this century. From the beginning to the year 1838 he gathered up his strength by continual meditation and faithful, laborious study; from that time to the beginning of the year 1848, he stirred up and prepared his fellow-citizens for a new life, by numerous eloquent publications. In 1848 he found himself at the head of that wonderful political movement by which Italy was taught how to recover her independence and where to look for the reconstruction of a permanent nationality. He seems to have been one of those men to whom the office is providentially committed of arousing nations to the consciousness of their own existence, and pointing out to them those principles on whose complete realization their destiny depends. Now, since a longer experience has educated the Italians for the struggle, the wisdom of his doctrine, both political and religious, is evident to all.

Gioberti's life was not a long nor an easy one. He was born on the 5th of April, 1801. As his family was far from being rich, and his health was exceedingly precarious, he began very early to perceive the difficulties that were accumulating on his path. The following words, found on a memorandum dated May 31, 1819, "How well I can say with David, Pauper sum ego et in laboribus a juventute mea," record the whole of his private life. In Turin, in Brussels, in Paris, it never varied; it was always the same. The prime-minister of 1849, the voluntary exile of the three following years, could repeat with truth what the youth had written in 1819. His poverty, however, and feeble health, did not prevent his education. Few young men have ever accomplished so much, amidst so many obstacles and so great disadvantages. Supported by his natural energy, and by the love of his mother, he devoted himself with such ardor to the usual studies, that in the fall of 1815 he had already finished the regular course, and one year after, the degree of M. A. was conferred upon him by the University of Turin. At this period of his life a dangerous disease brought him to the brink of the grave. As soon as he recovered, his mind was turned to theology; and he became so proficient in that most difficult and complicated of sciences, that in January of 1823 he was publicly proclaimed Doctor of Divinity.

From a journal which he kept for several months, it appears that the young theologian did not confine his studies to sacred and ecclesiastical matters. All departments of literature, ancient and modern languages, history and philosophy, natural sciences, anything, in short, worthy the attention of the scholar, came in turn to divert his mind from its austerer task, and enrich his intellect with such treasures of knowledge as to render him second to none of his contemporaries. It is at once astonishing and interesting to follow the growth of his thoughts through the many works that he conceived, the sketches of which he wrote whilst yet a student. They are published in the collection of his posthumous works, and form most of the two large volumes containing his miscellaneous writings. As early as 1817 he conceived the plan of a philosophical treatise on Religion, which he intended to divide into

three parts, namely, on Man, on God, on Natural Religion. Each part was to be subdivided into books, and each book into chapters, the subjects of which he had already arranged in the proper order. "It is not without experiencing a sense of sacred reverence," says Giuseppe Massari, "that we peruse the manuscripts containing the thoughts which crowded the mind of that youth, who was destined to be, a few years after, the legislator of the Italian idea, and one of the greatest philosophers and theologians that ever existed. A boy who at the age of sixteen delighted in such difficult and elevated topics, could not fail in maturer years to reach the height attained by Vincenzo Gioberti. Nor is it to be supposed that the natural boldness of youth made him think he had struck at the mark, and enunciated incontestable maxims. How cautiously he advanced in his inquiries after truth, we can easily infer from the variety of notes on the same argument, as well as from the multiplicity of references to different authors." The following notes from his manuscripts will, better than anything else, give the reader an insight into the mental disposition and studies of the youthful writer.

"The Valley of Josaphat.-A description or representation of the last judgment, in which the Almighty calls to their account many persons, whose names are not to be mentioned, but may be easily known by the concomitant circumstances. The work will be written in the style and after the manner of Lucianus, Theophrastus, Shaftesbury, and La Bruyère."

"Socratic Dictionary.— A work in which, by alphabetic order, sciences, letters, and great men are treated and spoken of in the way we may suppose Socrates would have done."

"The Spirit of Christianity. The true spirit of the Christian religion its tendency to reform manners and governments; its uninterrupted progress, and by what means; how it is dishonored by men whose wickedness it has ever conquered; often abused to oppress them whom it was given to set free; its utility and beauty, to be described more philosophically than it has been done by Chateaubriand."

On the list of the works designed by young Gioberti there were, A History of Nature; Gospel and Politics; An Essay on the Origin and Progress of Languages; Crimes of the Roman Pontiffs; and Discourses on Religion, in which the subject

was to be treated, "not philosophically, nor a quotation to be made either from the Bible, the Fathers of the Church, or any other writer whatever." In everything he proposed to write, even from his earliest age, the great desire and aim of his life that is to say, the reconciliation of Christianity and civilization, and their union for the moral, political, and religious renovation of Italy—was never lost sight of, and was evidently the principle that regulated his studies and guided his pen. Assiduousness and order, thoroughness and variety, earnestness and conscientiousness, co-operated to develop his mental faculties and make him what he was. As a proof of his constant and manifold application, we have the journal he kept before he was twenty years old. A single note from it, taken at random, is sufficient to acquaint the reader with the whole of his student life. Day after day, week after week, month after month, was entirely devoted to the acquisition of knowledge; and whenever something happened to interrupt his course, the omission was supplied with renewed diligence on the following day or week, according to the kind and duration of the interruption. Here is a leaf from the above-mentioned journal, or memorandum-book:

"July 18. I made the usual translation of a Psalm from the Hebrew. - Read and commented on Martini's Preface to St. Luke's Gospel, as well as on the whole of the first chapter. Read and wrote remarks on the ninth and tenth cantos of Dante's Inferno. Continued the reading of Cesari's Orazione sulla Lingua Italiana. Continued my German exercise on Meindeger and Borroni.-Commenced reading Lamy's Entretiens sur les Sciences. Read the Discourse prefixed to the Collection of Metaphysical Classics. - Concluded Schlegel's Course of Dramatical Literature, and Condillac's Logic.— Read and commented on the Lives of Themistocles, Aristides, Pausanias, and Cimon, by Cornelius Nepos. Read Bossuet's Funeral Oration on the Prince de Condé, and Condé's Life, published with it. Continued the study of Tosi's treatise De Sacramentis. - Read the usual number of chapters from Müller's Universal History, and Goldsmith's History of Greece. Wrote the Numbers 246, 247, and 248 of my Miscellaneous Collection."

Such was Gioberti's self-imposed daily task when yet a mere boy is it a wonder if sometimes, after having accomplished