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Rh touched with something of spiritual loveliness, in their singing-birds bringing tidings of the departed, and in the green hunting-grounds which made their future hope. Each and all these creeds are the work and wonder of the imagination—but in these Africa has no part. No august belief fills with beauty or terror the depths of her forests, and no fallen temple makes its site sacred though in ruins. Her creeds have neither beauty nor grandeur. The Devil is their principal Deity, and their devotion is born of physical fear. Other nations have had their various faiths, created and coloured by the scenes which gave them birth. The religion of Greece was beautiful as her own myrtle and olive groves. The Scandinavian was like its own wild mountains and snowy wastes, with just gleams of beauty from its starry nights and meteors. The Arabian was glowing and magnificent as the summer earth and radiant sky of its believers; while that of the American Indian was terrible as the huge serpents and the interminable forests which gave shelter to its mysteries. But in Africa the sunny sky, the noble rivers, the woods, splendid in size and foliage, have been without their wonted effect. Slaves from the earliest period, the very superstitions of her sable sons are mean fears caught from their masters; all about them is earthly, utterly unredeemed by those spiritual awakenings which are as lights from another world. We might believe that some great original curse has been said over them, and that they are given over into the hand of man and not of God. And in simple truth that curse has been slavery. The Helots even of Greece were uninspired. "A slave cannot be eloquent," said Longinus; nor poetical either--the wells of his enthusiasm are dried up. What some ancient writer says of iron may be applied to Poetry—its use is the first step to civilization, and civilisation is freedom. Next to Religion War was the great source of poetry; and the deeds of the brave were sung in that spirit of encouragement which one man will ever receive from the praise bestowed on the deeds of another, when he meditates similar achievements of his own. And here we may be permitted a few words on what we cannot but consider an unjust and erroneous opinion, now much insisted upon,—that poets and conquerors have been equal enemies of the human race—the one but acting what the other praised; and that the sin of encouragement was equal, if not greater, than that of commission. In answer to this we must observe that it is not fair to judge of former actions by our present standard. Our first view of society is always the same: we see the human race dwelling in small dispersed sets, with rude habits, the results of hardships and of dangers. A more favourable situation, or, more commonly, the influence of some superior mind, which from the wonderful effects produced by a single man is often a nation's history; these or similar causes first placed some of the tribes in positions of comparative comfort and advancement. This position would of course be envied by their savage and starving neighbours, who would consider brute force the only means of sharing their advantages. Single motives never last: ambition, aggrandisement, conquest with a view to security, soon gave a thousand motives to warfare that had originally began in want and self-defence. It has required centuries so to consolidate kingdoms that now a breathing space is allowed for reflection on the sin of sacrificing man's most valuable possession—life. But what part has the poet taken in these scenes of bloodshed? One certainly of amelioration. If he has sung of