clime, from ocean to ocean, from century to century, and from planet to planet, all is onward.

2. From the smallest rivulet down to the unfathomable

sea, every thing is onward. Cities hear its voice, and rise up in magnificence; nations hear it, and sink into the dust; monarchs learn it, and tremble on their thrones; continents feel it, and are convulsed as with an earthquake.

3. Men, customs, fashions, tastes, opinions, and prejudices, are all onward. States, counties, towns, districts, cities, and villages, are all onward. That word never ceases to influence the destinies of men. Science can not arrest it, nor philosophy divert it from its purpose. It flows with the very blood in our veins, and every second of time chronicles its progress.

4. From one stage of civilization to another, from one towering landmark to another, from one altitude of glory to another, we still move upward and onward. Thus did our forefathers escape the barbarisms of past ages; thus do we conquer the errors of our time, and draw nearer to the invisible.

5. So must we move onward, with our armor bright, our weapons keen, and our hearts firm as the " everlasting hills." Every muscle must be braced, every nerve strung, every energy roused, and every thought watchful. Onward is the watchword!

QUESTIONS.-1. What word is here called "the language of creation"? 2. In what things in nature does the progress indicated by the word, "onward," appear? 3. How must we move onward ?

LESSON XLI.

WORDS FOR SPELLING AND DEFINING.

URG ED, pressed forward
STEAD I LY, constantly.
OUT STRETCH' ED, extended.
BE TIDE, overtake; befall.
LIN' GERS, delays; loiters.

VIC TO RI Ous, triumphant.
CONFLICT, struggle; contest.
DEAD LI EST, most destructive
DAWNS, grows light; opens.
HU' MAN, relating to mankind.

HUMAN PROGRESS.

1. All is action, all is motion,

In this mighty world of ours!
Like the current of the ocean,
Man is urged by unseen powers.

2. Steadily, but strongly moving,
Life is onward evermore;
Still the present is improving
On the age that went before.

3. Duty points with outstretched fingers,
Every soul to action high;
Woe betide the soul that lingers,—
Onward! ONWARD! is the cry.

4. Though man's form may seem victorious,
War may waste and famine blight,
Still, from out the conflict glorious,
Mind comes forth with added light.

5. O'er the darkest night of sorrow,
From the deadliest field of strife,
Dawns a clearer, brighter morrow,
Springs a truer, nobler life.

J. HAGAN.

6. (°°) Onward! onward! ONWARD! ever!
Human progress none may stay;
All who make the vain endeavor,
Shall, like chaff, be swept away.

LESSON XLII.

WORDS FOR SPELLING AND DEFINING.

DES' TIN ED, fated; appointed.
MUFFLED, Covered; wrapped up.
BIVOUAC (biv' wak), encamp-
ment without tents; a watching.
SUB LIME', lofty; grand.
SOLEMN, grave; serious.

FOOT-PRINTS, impression of the
foot.

MAIN, open sea; ocean.
FOR LORN', forsaken; helpless.
A CHIEVING, performing; doing
PUR SU ING, following up.

A PSALM OF LIFE.

LONGFELLOW.

1 Tell me not, in mournful numbers,
Life is but an empty dream!
For the soul is dead that slumbers,
And things are not what they seem.

2. Life is real! Life is earnest!
And the grave is not its goal;
Dust thou art, to dust returnest,
Was not spoken of the soul.

3. Not enjoyment, and not sorrow,
Is our destined end or way,
But to act, that each to-morrow
Find us farther than to-day.

4. Art is long, and time is fleeting;

And our hearts, though stout and brave,
Still, like muffled drums, are beating

Funeral marches to the

grave.

5. In the world's broad field of battle,
In the bivouac of life,

Be not like dumb, driven cattle!
Be a hero in the strife!

6. Trust no Future, howe'er pleasant,
Let the dead Past bury its dead!
Act-act in the living Present!
Heart within, and God o'erhead.

7. Lives of great men all remind us,
We can make our lives sublime
;
And, departing, leave behind us
Foot-prints on the sands of time;-
8. Foot-prints, that, perhaps, another,
Sailing o'er life's solemn main,
A forlorn and shipwrecked brother,
Seeing, shall take heart again.

9. Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor, and to wait.

LESSON XLIII.

WORDS FOR SPELLING AND DEFINING.

ORI ENT AL, eastern.
SAGES, wise men; philosophers.
TU/MULT, excitement; confusion.
LUX U'RI OUS, given to pleasure.
CHARM ED, enchanted.

VO CA'TION, calling; occupation. REC OG NIZ ED, knew again; recollected.

AIM LESS, without aim, or pur pose.

PES TI NATION, purpose; aim. VOID, destitute of.

HAZAEL AND HIS TEACHER.

KRUMMACHER.

1. Hazael, the son of an Oriental prince, had been reared in the valley of sages, till he became a young man. His father then sent him to Persia, that he might there complete his education, and search out the manners and the ways of men. All freedom was granted to the youth, though secretly Serujah, his old teacher, observed his walk and conversation.

2. When now Hazael had arrived in Persia, the pleasures of the city and the tumult of luxurious life so charmed him, that he utterly forgot his destination, and thoughtlessly gave his heart to pleasure. Thus he thought no longer upon his princely vocation. As he was one day walking in the pleasure-gardens of Ispahan, Serujah passed by him, in the garb of a pilgrim, with a staff in his right hand.

3. Hazael, however, recognized Serujah, and said to him: "Whence comest thou, and whither goeth thy way?" Serujah answered and said: "That know I not." The youth was astonished, and said: "How? hast thou left thy home and wandered forth, and knowest not whither?"

4. Serujah answered: "I have forgotten; so I wander to and fro, and whichever of two roads seems to me the broader and lovelier, that do I choose." "And whither will such aimless roving lead thee?" asked the youth in surprise Serujah answered: "That know I not; why should

it concèrn me?"

5. Then Hazael turned to those who were standing about him, and said: "This man was once the teacher of my youth,

and full of wisdom; but, behold, he has become a fool, and is void of understanding! Alas! how is he changed, and become another!"

6. Then Serujah stepped up to the youth, and threw his traveling-pack to the earth, and said: "Thou sayest it, Hazael: my character has changed just as thine has. Formerly, I was thy teacher, and thou didst follow me upon the way that I pointed out to thee. Now, however, since I have ceased to be thy guide, I have set out to follow thee.

7. "Behold, my course, in which I forgot my way and my purpose, is thine, and as from me, so, also, from thee, is judgment departed. Who is the greater fool, thou or 1, and who is traveling the more dangerous road of error?" Thus spoke Serujah. Then Hazael perceived his sin, and turned back upon the way of wisdom that Serujah had taught him.

QUESTIONS.-1. Why was Hazael sent to Persia? 2. What effect did the tumult of life in Persia have upon him? 3. Whom did he meet one day, when walking in the pleasure-gardens of Ispahan? 4. What conversation ensued? 5. What moral does the piece teach? Why the rising inflection on whither, 3d paragraph? Why the falling on lead and concern, 4th paragraph? Rule II. p. 27. What kind of emphasis on my, thine, me, thee, thou, and I, last paragraph ? Note VII. p. 22.

SPEECH OF YAN-NA-HAR', AN INDIAN CHIEF.-S. W. SETON.

chief.

1. Brothers, hear! and with the heart keep my words. My father, Ki-man-cheć, was a noble of foot; the wind only was before him.

He was light His strong arm was