of spiritual destitution, could not be long in perceiving that it existed within the precincts of their own Union to an extent nearly as great as among the most remote and savage tribes. Under this impression, in 1826, a Home Missionary Society was formed at New York, by a convention of 130 clergymen and laymen, chiefly of the Presbyterian and Congregational persuasions. Their exertions have prospered; and the receipts, which in the first year were 18,130 dollars, had risen in 1835 to 88,863 (£19,934). They employed 719 missionaries in 1050 congregations or districts. The Baptists have also a home society, with a revenue of 8839 dollars, and employing 93 missionaries; three of them in Canada. The Methodist Episcopal Church has a society both for home and foreign objects, but chiefly the former. Its receipts in 1835 were 30,492 dollars; it maintained 144 missionaries, and counted 16,430 members. The Protestant Episcopal Church has a similar institution, with a revenue of about 26,000 dollars.

The system of Sabbath Schools originated in England in 1782, at the suggestion of Robert Raikes of Gloucester. In 1791, a society for this object was formed in Philadelphia, and soon after in other cities; and in 1824, a union was formed at Philadelphia by the combination of a number of local bodies. Their professed object was to concentrate the national efforts for this object, to circulate moral and religious publications, and endeavour to plant a sabbath school wherever there is a population. Christians of all denominations united in this pious work; it was even arranged that the committee of eight should comprise members from at least four different professions, and that no book should be published to which any of them objected. A somewhat singular regulation is, that no clergyman shall be in the management, which must be intrusted exclusively to laymen. The society do not exercise any control over the schools, or the doctrines taught; they merely undertake to supply them with cheap publications, and to aid their erection in destitute situations. Their funds, in 1834, amounted to 136,855

dollars (£30,780). They had connected with them 16,000 schools, 115,000 teachers, and 799,000 pupils. There is also a Tract Society, instituted at Boston in 1814; but a more comprehensive one was formed at New York in 1825, to which the other became in some degree auxiliary. The receipts in 1835 were 92,307 dollars (about £20,800).

The people of the United States are accused of certain displays of religious zeal, made too publicly, in indecorous and irregular modes. These are chiefly revivals and camp-meetings. The revival appears to consist of great united efforts to restore or kindle the religious spirit, especially in places where it is supposed to be faint or decayed. For this purpose a number of zealous ministers assemble in the place, and by a series of daily sermons, as well as other means and exertions, endeavour to rouse the people to a deep sense of their spiritual interests. On these occasions, it is usual to enclose by rails a part of the church, called "the anxious benches," at which are seated persons particularly under the influence of this feeling. The majority appear to be young ladies, who do not seem much encouraged in scripture to come forward in so public a manner. As the service proceeds, tears are shed, cries and even screams are raised, and, as Mrs Trollope alleges, caresses are bestowed. Mr Hinton, who undertakes on the whole their apology, admits that in many cases they are enthusiastic to a great degree; yet he conceives that when soberly conducted, as in very many instances they are, they have a salutary influence in rousing a sense of religion in neglected districts, or in others where, amid routine observances, its warmth had decayed. He considers that in the New England states, the extravagances observed in the ruder and more western territories are scarcely perceptible.

The camp-meetings are chiefly held in the wide regions of the west, where the regular means of instruction are deficient; and the concourse attracted towards them is immense. As soon as one is announced, the roads for a

hundred miles round, are seen thronged with persons on foot and horseback, in gigs and wagons, hastening to the spot. It is usually chosen in the centre of a deep, dark, and lonely forest, never reached by the axe of the settler ; and a large space being cleared, the trees which have been cut down are arranged for seats. Preaching and other religious exercises are carried on for several days without interruption, and continued till past midnight. It is allowed by all, that the lights, and the various sounds of worship echoing through these immense forests, especially at a distance, are strikingly impressive. In a more important view, it is very generally alleged, that these assemblages not only display wild excesses of fanaticism, but give occasion to vicious and disorderly conduct. It is not denied, that many, who are wholly unconcerned on religious subjects, flock thither as to a scene of excitement and social enjoyment, and often afford ground for such animadversions. The same remark was made on the old Scottish sacraments, accompanied by preaching in the open air. Yet sober American divines contend, that such characters would always have found somewhere the means of gratification; that in the peculiar situation of this region, religious impressions are thus conveyed to many who would otherwise have been entire strangers to them; and that drunkenness and other prevalent vices have thus been sensibly diminished.*

From these details, the reader may have formed a tolerable idea of the state of religion in America, both in itself and as connected with the question of a national establishment. It presents, as we have seen, two contrasted aspects,―one in the densely peopled states on the coast, particularly in the north, the other in the wide and thinly inhabited territories of the west. In the former, the religious principle seems to possess equal and even somewhat greater power than generally in European countries.

Trollope, vol. i. p. 239-241; vol. ii. p. 110-112. Flint, Geography, &c., p. 144-146.

The clergy possess extensive influence; and they are, perhaps from their position, somewhat more uniformly diligent and laborious. It might be apprehended that in this state of dependence upon their congregations, they might be tempted to relax the obligations of religion and morality; but there appears in general no room for the charge, which indeed the respectable part of the society, by whom the clergy are supported, would not approve or desire. There may be a danger, however, in cases where the general feelings or supposed interests of the public take a direction with which the clergy can scarcely sympathize, of their being brought under this influence, of which the extensive support given by them to slavery is perhaps an example. The various sentiments entertained by the numerous sects will of course be differently estimated according as they approach to or recede from those of the reader. It seems admitted by almost all, that certain fanatical excesses are carried farther than in Britain; while, on the other side, there is a greater prevalence of those doctrines which the great body of Christians repel as heterodox.

In the western territory, the aspect of affairs, as already observed, is still more unfavourable. The want of the means of instruction has led to an absence of the desire for it, and to an unwillingness to make even such contributions as could be afforded for its support. The American writers of a serious disposition deeply deplore the destitution thus occasioned; yet so rooted is their attachment to the voluntary principle, that they refuse to recommend any aid from the public, and merely call upon their countrymen in more improved states to supply the deficiency. This has been done to a creditable extent by the home missionary and other societies; yet all their exertions are allowed to be very inadequate. Indeed, it seems rather too much to expect, that, besides supporting a large establishment of their own, the eastern states should also provide one for these distant and extensive countries.

CHAPTER IV.

The Literature of America.

Obstacles to Literature in America-Political Circumstances -Want of Remuneration-State before the RevolutionDecline Gradual Revival and Progress-Branches-Oratory-Otis Henry-Fisher Ames-Everett-WebsterClay-Poetry-General Taste for it-Mode of ProductionBryant-Percival-Dana-Sprague-Halleck-Brainard—

Clason-Whittier-Hoffman

· Pierpont—Willis-Wilcox-Longfellow— Neal — Doane -Peabody-Prentice-Sands-Drake-Hillhouse-LuntStreet - Gallagher - PikePinkney-Simms - Female Poets-Sigourney-Brooks— Hall-Welby-Gould-Lucretia and Margaret Davidson -Various Others-Romances and Novels-Brown-Cooper -Sedgwick, &c.-Essay-writing-Irving-Channing-History-Bancroft-Prescott - Historical Biography-Collections of Documents-Travellers-Lewis-Clarke-School

craft-Robinson-Stephens-Catlin, &c.-Statistics.

Ir cannot be necessary to dwell on a topic so familiar as that of the benefits which a nation derives from science and literature. Without some tincture of the knowledge and refinement they confer, the man can be said to rise but little above the brute. Through their influence society is polished and humanized, the grosser vices are banished, morality assumes a higher tone, and even religion itself is purified from error and superstition. True it is, that with all these advantages, they become liable to perversions, from which, through the waywardness of man's will, all that is best and highest in his nature cannot be exempted. But the proper remedy is not to neglect or banish, but to purify and give them a sound and genuine direction. Nations can