ing, it abounds with crudities and defective, or imperfectly sup ported, deductions. It would be doing ill, on account of these blemishes, to dismiss with hasty contempt the product of considerable effort and labour. Indeed, crudities of a certain kind, are the promising indications of a mind whose consciousness of power is ever tempting it beyond the sphere in which its present degree of cultivation enables it with ease to move.

The Author, we feel pretty sure, owes his acquirements chiefly to his own solitary efforts: perhaps, too, he has had little intercourse with men of education. Without radical affectation of character, a writer under such circumstances, is apt to betray himself by an impertinent obtrusion of scraps of learning. He is too fond of his hard-earned little treasure of Latin, Greek, and Hebrew-yes, and French too-which after all, perhaps, does not amount to a school-boy's quantum. Mr. M.'s acquirements, for aught we know, may be very considerable; but we think he will find it true, that well educated men, unless indeed they are rank pedants, introduce their learning only where it is called for; that is, where it contributes something to the subject in hand. What, for example, is Mr. M.'s title-page the better for having a motto as it is in the original,' from ПAYAO,' instead of the same simple passage from Paul? Or how is his meaning rendered more perspicuous by saying that desire would grasp the whole, and enquire for plus ultra,'-which, in a note on purpose, he tells us means, in plain English, beyond, than if he had at once said, more beyond? We should not notice such trifles, if they were not so frequent as rather to impair the impression of the Author's good sense. This petty display is sure to lead a man sometimes into what is quite ridiculous. In one place, Mr. Moase illustrates his argument by a quotation which he is careful to present in the original French, and then subjoins his authority, Vide French Class Book, by Wanostrocht.' p. 47.

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We observe also a number of solecisms, and unmeaning phrases, and too much of the jargon of dusty logic. The phrases, physical nature," and essential essence,' which very frequently occur, are quite improper: so is, infinitely perfect,' as well as some others of a like kind, which, though allowable in popular writing, are too incorrect for so logical an essay. The term, reasoning faculty,' means just as much as rationating faculty,' and is besides better English. A periphrasis would have been preferable to analogical to this we must proceed,' &c. Faults of this sort are easily avoided.

There are three prognostics which very usually attend the immature efforts of minds addicted to the resolution of complex ideas, or, as it is vulgarly termed, fond of abstract thinking. The first of these, is, an impatience under the confinement of standard

phraseology as the vehicle of thought: and great and grievous is the mal-treatment often endured by helpless adjectives and adverbs from the pens of those who, after a time, learn better to accommodate themselves to the established usages, and to submit to the incurable imperfections of language. After the complex idea conveyed by a familiar term has been analysed, there is an indisposition to employ again this same term, without some such arbitrary modification of it as shall seem to leave upon it the marks of the process to which it has been submitted; and so, either some periphrasis is constructed, in which the separate words are employed in an unusual sense, or some barbarism is coined which conveys an idea to none but the Author's mind. We believe that if writers who cannot content themselves with 'the King's English,' would examine the case more attentively, they would discover that, in most instances, where they are tempted to innovate, either by the unusual employment of words, or by arbitrary modifications, it is because they have recourse to a sort of short-hand notation of an indistinct idea, or the vague result of an incomplete process of thought. Patient circumlocution, we believe, is the only true method of conveying a supposed addition to the stock of current thought.

The second of these symptoms of immature intellectual effort, is, the logical deduction and sedulous expression of the commonest truisms. Some obvious principle may be so irrefragably demonstrated that we almost begin to doubt about it.. Experience and good sense are required to shake off from minds of the class to which we are referring, the strong fascination of ontological habits. Such persons have to learn, that very many things, even in scientific discussions, are more compendiously, and perhaps even more precisely spoken of in the language of common life, thau if it is attempted to exhibit them in their relation to the universal system of entity. The world of pure abstractions, forms a paradise to minds of a certain order. This garden of delights may be visited; but if we make it our business to instruct and persuade men, our work lies on lower ground.

The third characteristic to which we allude, is, the hasty and confident statement of what is nothing better than a verbal demonstration. The Essay before us abounds with this sort of argument, in which the writer's proof runs the reader's conviction out of breath. The reductio ad absurdum, of which Mr. Moase is very fond, is a most suspicious method of reasoning; and where it is very freely employed, we shall almost always find that things are forgotten, while empty terms are occupying the attention: the ingenuity of logical manœuvre, or the formal precision of expression, often excludes the profound and comprehensive apprehension of the real objects to which the question relates. Mr. M. is perpetually saying

which is an absurdity in terms.' It might in many of these instances, be replied, Yes, clearly, it is an absurdity in terms, but these terms have been purposely arranged so as to elicit this absurdity. Let us think again about things, and we shall find that the subject is far too complicated and profound to admit of this summary treatment. The sophism of this sort of verbal demonstration, will for the most part be found to consist in the petitio principii. We can see nothing but words, for instance, in the following passage; though the conclusion may be true enough.

• What we here contend for is, that animated but irrational sub. stances, can participate only insensible gratifications; and that they actually do participate in these, to the utmost degree of their capacity of enjoyment. But we deny the possibility of their enjoying the least rational felicity, for want of a rational capacity. A rational capacity must depend on rationality for its existence, as every essential mode depends on its necessary subject. But mere animal existences are destitute of such rationality. Consequently, they can possess no rational capacity: unless such a capacity can exist of itself

, and without being dependent on rationality: which if it can, then such a rational capacity is both dependent and independent at the same time,-a plain contradiction. Therefore no irrational animated existences can enjoy rational felicity; but they can, and do, participate in pleasure suited to their natures, and commensurate with their powers of enjoyment.' pp. 6, 7.

Or, again.

· So on the other hand, a rational subject cannot possess a physical capacity of enjoying felicity, in any material mediuin, how modified soever. For if the capacity of a rational subject, be such as to enjoy felicity in a material medium, then the physical nature of such a rational capacity, must be congruous with the nature of the material medium, in which it is now supposed, to enjoy felicity: (for if there be no congruity between the two, it is a gross absurdity to suppose there can exist any degree, or kind of happiness.) And if such a congruity exist, such a capacity must be material in its nature: but a material capacity can exist only in matter. But the capacity now under consideration, is supposed to be rational, and to exist in the human soul : which leads us to this conclusion, that the subject in which such a capacity is supposed to exist, is, at the same time, both material and immaterial:--a contradiction in terms. Therefore we infer, that as no material animated being, merely as such, can possess the least possible capacity of receiving and enjoying happiness, the essential nature of which, is immaterial; so no rational subject, as the human soul, can possess any natural capacity of enjoying felicity, in a material medium. Consequently, matter, under any possible modification, can not become the medium of felicity to the human soul. And as there is no other substance existing, but spirit, it follows by the most indubitable evidence, that the medium of felicity to the human soul, must be immaterial. pp. 17, 18.

The object of the Essay is sufficienty explained by the title. We need not follow the Author in his train of argument. If what we have said should excite the curiosity of any of our studious readers, we shall be pleased; still more so, if our remarks should serve in any degree to stimulate the Author in the patient culture of his powers, which we venture to say are not of an ordinary kind. We make room for one more quotation.

• But here, an important question presents itself :-May the soul look, and ought it, unto the Deity, as its medium of felicity? We may easily answer in the affirmative, by a very brief recapitulation of what has been already written, relative to the happiness of inferior naturés.

• It has been considered, that the various species of animated matter, enjoy sustenance and pleasure perfectly adapted to their natures, and commensurate with their capacities, by coming into contact with matter variously modified. And that the power,

wisdom and benevoledce of the Creator, are herein very conspicuous. From which, we may safely deduce this inference, that God wills the happiness of his creatures.

• But man, infinitely transcends every other creature, in degree of entity and dignity of existence, from the immateriality and immortality of the soul. And therefore, God evidently designed man for an end and happiness, analagous to his nature; and as superior to that of other beings, as human existence exceeds theirs. But it is certain, that man cannot enjoy rational felicity in the mediums in which irrational creatures enjoy theirs; the Deity himself being the ex. clusive medium of happiness to man: and that, if the human soul enjoy not God, it must necessarily be miserable, so far as the absence of God can occasion its misery. Therefore we may indubitably conclude, that the Creator intended, that the human soul should look to himself as an infinite medium of spiritual felicity, in which it may solace itself with ineffable delight. And consequently God wills, that man should seek it in his Creator.' pp. 35, 36. Art. V. The Sketch Book of Geoffrey Crayon, Gent. Nos. I. II,

8vo. pp. 169. New York. 1819. THIS publication, we guess, may be taken as a rather favour

able specimen of American fugitive literature. We shall afford- our readers some quotations from it. The Author, who conceals his name, is sull, we understand, on this side the Atlantic; and he promises bis countryınen, if they shall encourage his attempt, to send over for their entertainment a series of similar miscellanies, as quickly as his wanderings in the old world shall furnish bin with the materials. The Author, it seems, is a traveller by native propensity.

Even when a mere child I began my travels, and made many tours of discovery into foreign parts and unknown regions of my native city, to the frequent aların of my parents, and the emolu. ment of the town.crier,

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But his instinct could not be satisfied within the strait range of his native continent : though,

had I been merely a lover of fine scenery, I should have felt little desire to seek elsewhere for its gratification : for on no country have the charms of nature been more prodigally lavished. Her mighty lakes, like oceans of liquid silver ; her mountains, with their bright aërial tints ; her valleys, teeming with wild fertility; her tremendous cataracts, thundering in their solitudes; her boundless plains waving with spontaneous verdure; her broad, deep rivers, rolling in solemn silence to the ocean; her trackless forests, where vsgetation puts forth all its magnificence; her skies, kindling with the magic of summer clouds and glorious sunshine:-no, never need an American look beyond his own country for the sublime and beautiful of natural scenery.' We

pass over · The Voyage, which is a little too fine. The first occasion on which the eye of an American is presented with a demonstration of his previous belief in the antiquity of the world above the date of two hundred years, cannot fail to be recorded. In approaching the English coast, the Author saw with delight, the mouldering ruin of an ahbey overrun with

ivy.'

• I question whether Columbus, when he discovered the new world, felt a more delicious throng of sensations, than rush into an American's bosom when he first comes in sight of Europe. There is a volume of associations with the very name.

It is the land of promise, teeming with every thing of which his childhood has heard, or on which his studious years have pondered.'

But the Author had even a more eager desire to see the great men and the writers of Europe, than the abbeys and the ivy: In this respect he was presently gratified at Liverpool; and his admiration of Mr. Roscoe barely spends itself in fourteen pages.

We cannot abridge, só as to make it intelligible, the characteristic and very well told legend of Rip Van Winkle, derived from the authentic Diedrich Knickerbocker, of New York. A short quotation is all we can give. Rip Van Winkle, it seems, was afflicted with incurable idleness, and also, as he well deserved, with a scolding wife.

• Times grew worse and worse with Rip Van Winkle as years of matrimony rolled on; a tart temper never mellows with age, and a sharp tongue is the only edge tool that grows keener by constant use. For a long while he used to console himself, when driven from home, by frequenting a kind of perpetual club of the sages, philosophers, and other idle personages of the village, that held its sessions on a bench before a small inn designated by a rubicund portrait of his majesty George the Third. Here they used to sit in the shade of a long, lazy summer's day, talk listlessly over village gossip, or tell endless sleepy stories about nothing. The opinions of this junto were completely