That all our thoughts are somehow registered in the soul, or may be, as it were, the elementary particles of its composition; and that when we are in the light of the divine glory in the future state, the soul may appear such a compound medley as our thoughts have been through life. Virtue and vice, then, will need no other judge or condemnation than self. And here may be the foundation for the healing powers of the Great Physician of souls. p. 64.

But it is in the account given of the natural history of the heathen world, that the Author's originality is most strikingly conspicuous. We shall give an instance or two. No comment

can be necessary.

"Where were the sacred mysteries celebrated?”

The temple was a copy of the ark internally, and, externally, of the mountain Ararat. But the ark was also one form of the internal, or womb of the Great Father, and therefore was mythologically identical with the world or visible creation. Mount Ararat was the external person of the Great Father; as was also the external part of the temple, as well as every hill, when consecrated. Its top (the Olympus) being the abode of the gods, the High Place of the Bible, while the deep recesses of the sacred groves, the adytum of the temples, and even the tops of Olympus, were the places of the sacred mysteries. But, generally, the centre of the hill was supposed to be the real and true paunch of the Deity, and therefore a cave at its foot was usually made use of. The first artificial Ararat was the Tower of Babel. It was never finished, but enough remained to declare its plan. The pyramids of Egypt, and the pagodas of the East, are copies, as well as many antient temples of the West.

"Had they any other mythological dwellings of the chief deities?" Yes; in the triplicate form of the Great Father, they had Jupiter's residence on Olympus, hence the celestial deities; Neptune's at the centre of the ocean, with all the sea deities down to water kelpies and mermaids; and Pluto's, the gloomy Dis of the Celts, and Odin of the Scandinavian nations; with all the varieties of sprites down to the fairies, which had their residence at the earth's centre.

"What have you to say of the four Paradisiacal rivers mentioned by Moses?"

They were each separately, and all united, considered as forms of the Deluge, contemplated as the Great Father; and these were the origin of all sacred rivers.' pp. 119-121.

"What have you to say of the idolatry peculiar to each nation?" That it was according, not only to the tenets held by the sect before the dispersion, but also to the climate, productions, and other adventitious circumstances.

"Did not all embrace the above principles?"

No it cannot be supposed that all these absurdities were concocted at once. Some tribes, especially of the unblended Cushites, are supposed to have been offended at others going beyond them in their philosophizing, when the female deity or the worship of the Great Mother was introduced; and withdrew themselves from Nimrod

and his party. These tribes retired northward to the Caucasus, (the mountain of Cush,) and thence spread themselves eastward and westward. They paid divine honours to Noah as the incarnate God, the Lord of the universe, under the image and similitude of a contemplative old man in a sitting posture. The golden image of Nebuchadnezzar is an instance, but the more common symbol was a rough stone pillar or a log of wood. Those who went eastward are, to this day in their posterity, known as the sect of the Buddhists: Budd being the name of their god; while he is called Brahma, by the other sect. Juggernaut is a union of both sects, the priests of both combining under one form all the sects and parties. Those who went westward passed into Europe; and were the fierce warriors who, from behind the Danube, annoyed the Roman empire till in the end they overthrew it. Our Saxon ancestors were of this race. They were always opposed to image worship. They gave in the Christian world the cast of character to the Greek Church, in opposition to the church of Rome with her images and the female deity, the Virgin Mary, or Great Mother. To their blood we owe the Reformation. They were always opposed to castes and slavery. Too proud to work, where unblended, they are a half-starved race of marauding hunters. But where mixed with the Celtic tribes, their offspring are the most enterprising and industrious of the human race; as witness the inhabitants of western Europe.' pp. 126, 7.

Should any of our readers feel a curiosity to see more of this marvellously absurd production, they will of course send for the book.

NOTICES.

Art. VII. An Outline of the First Principles of Horticulture. By John Lindley, F.R.S. &c. &c. Professor of Botany in the University of London. 18mo. Price 2s. London, 1832.

THE object of Professor Lindley, in this valuable manual of horticultural physiology, is, to point out in the briefest manner, what the fundamental principles of that branch of natural philosophy have been ascertained to be. The work consists of 369 axioms or principles, stated with the greatest conciseness, so as to require, in the first instance, an exercise of the reasoning powers; in fact, constituting a system to be studied as a whole, before it can be clearly understood or appreciated as a guide to practice. When the reasons of familiar operations in horticulture are understood, the mental interest of watching the results must be greatly heightened. Rules of cultivation are not, indeed, Mr. Lindley remarks, to be neglected, because they cannot be physiologically explained; for the reasons of important facts may long remain undiscoverable, or be mistaken; but more success may be expected in acting upon scientific principles,-in other words, understanding and consulting the laws of nature,-than in following empirical prescriptions, the reasons of which are not understood. These

Outlines, we think, will deserve the attentive study of every young horticulturist, amateur or professional. The following may serve as a specimen.

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'XI. AIR AND LIGHT.

277. When an embryo plant (242.) is formed within its integuments, it is usually colourless, or nearly so; but, as soon as it begins to grow, that part which approaches the light (the stem) becomes coloured, while the opposite extremity (the root) remains colourless.

278. The parts exposed to the air absorb oxygen at night, absorb carbonic acid and part with oxygen again in daylight; and thus in the day-time purify the air, and render it fit for the respiration o.

man.

279. The intensity of this latter phænomenon is in proportion to the intensity of solar light to which leaves are directly exposed.

280. Its cause is the decomposition of carbonic acid, the extrication of oxygen, and the acquisition by the plant of carbon in a solid state; from which, modified by the peculiar vital actions of species, colour and secretions are supposed to result.

281. For it is found that the intensity of colour and the quantity of secretions are in proportion to the exposure to light and air, as is shown by the deeper colour of the upper side of leaves, &c.

282. And by the fact, that if plants be grown in air from which light is excluded, neither colour nor secretions are formed, as is exemplified in blanched vegetables; which, if even naturally poisonous, may, from want of exposure to light, become wholesome, as Celery.

283. When any colour appears in parts developed in the dark, it is generally caused by the absorption of such colouring matter as preexisted in the root or other body from which the blanched shoot proceeds, as in some kinds of Rhubarb when forced.

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284. Or by the deposition of colouring matter formed by parts developed in light, as in the subterranean roots of Beet, Carrots, &c.

285. What is true of colour is also true of flavour, which equally depends upon light for its existence; because flavour is produced by chemical alterations in the sap caused by exposure to light. (229.)

286. The same thing occurs in regard to nutritive matter, which in like manner is formed by the exposure of leaves to light. Thus the Potato when forced in dark houses contains no more amylaceous matter than previously existed in the original tuber; but acquires it in proportion as it is influenced by light and air. Thus, also, if Peaches are grown in wooden houses, at a distance from the light, they will form so little nutritive matter as to be unable to support a crop of fruit, the greater part of which will fall off. And for a similar reason it is only the outside shoots of standard fruit trees that bear fruit. Considerations of this kind form in part the basis of pruning and training.' pp. 54-57.

229. The flavour of fruit depends upon the existence of certain secretions, especially of acid and sugar; flavour will, consequently, be regulated by the circumstances under which fruit is ripened.

VOL. VIII.-N.S.

T T

230. The ripening of fruit is the conversion of acid and other substances into sugar.

231. As the latter substance cannot be obtained at all in the dark, is less abundant in fruit ripened in diffused light, and most abundant in fruit exposed to the direct rays of the sun, the conversion of matter into sugar occurs under the same circumstances as the decomposition of carbonic acid. (141. and 279.)

232. Therefore, if fruit be produced in situations much exposed to the sun, its sweetness will be augmented.

233. And in proportion as it is deprived of the sun's direct rays that quality will diminish.

234. So that a fruit which when exposed to the sun is sweet, when grown where no direct light will reach it will be acid; as Pears, Cherries, &c.

235. Hence acidity may be corrected by exposure to light; and excessive sweetness, or insipidity, by removal from light.

236. It is the property of succulent fruits which are acid when wild to acquire sweetness when cultivated, losing a part of their acid.

237. This probably arises from the augmentation of the cellular tissue, which possibly has a greater power than woody or vascular tissue of assisting in the formation of sugar.

238. As a certain quantity of acid is essential to render fruit agreeable to the palate, and as it is the property of cultivated fruits to add to their saccharine matter, but not to form more acid than when wild, it follows that, in selecting wild fruits for domestication, those which are acid should be preferred, and those which are sweet or insipid rejected.

239. Unless recourse is had to hybridism; when a wild insipid fruit may be possibly improved (204.), or may be the means of improving something else.

240. It is very much upon such considerations as the foregoing that the rules of training must depend.' pp. 46-48.

Art. VIII. Fourteen Reasons why Dissenters should not submit to have their Marriages celebrated at the Altar of a Consecrated Building, before Clergymen belonging to a Church to which they cannot conscientiously conform. 6d. per doz.

CAN there be fourteen reasons for any reasonable thing? This may be doubted. Yet, one good reason may be put in fourteen ways; and those who elude it in one shape, may possibly admit it in another. It is sometimes however impolitic, to give too many reasons for a good thing, because men are apt to deduct the weaker reasons from the strength of the more forcible ones. So obviously reasonable is it that all classes of Dissenters should enjoy the same privilege that the Quakers have long enjoyed in respect to the celebration of marriage, that we should less fear a difference of opinion as to the conclusion here set forth, than as to some of the premises. These fourteen reasons may be summarily

stated thus:

1. Because marriage is, properly, a civil transaction.

2. Because to convert it into a religious ceremony, savours of the Romish superstition.

3. Because the imposition of a religious ceremony on Nonconformists, is an infringement on the rights of conscience.

4. Because a compliance with the requisition of human authority, in the outward observance of any religious service, is a mockery of the Object of worship.

5. Because such compliance on the part of Dissenters, tends to nullify their testimony against the corruptions of the Established Church.

6. Because the present state of the marriage law fixes an unmerited stigma on Protestant Dissenting ministers in this country.

7. Because the marriage fees go to the clergy.

8. Because the marriage service was borrowed from the Romish ritual, and is founded on Romish tenets.

9. Because many persons feel conscientious objections to the formula they are required to repeat: With this ring,' &c.

10. Because the repeal of the marriage-law will wipe off a reproach from the body of Dissenters; that of having compromised their rights of conscience.

11. Because the Society of Friends, so long ago as 1752, procured a recognition of the validity of their marriages.

12. Because the times demand that Dissenters should exhibit 'proper feeling and becoming energy.'

13. Because the subject has been brought before the Legislature by the Unitarians, and after full discussion in both houses, the principle has been conceded, on which an efficient measure of relief may be founded.

14. Because, the way having been thus prepared by others, Orthodox Dissenters will be inexcusable, if they do not take the necessary steps to obtain a redress of the intolerable' grievance.

These reasons, it will be seen, are exclusively addressed to Dissenters. They are reasons why they should not submit', &c.; not reasons why they should be relieved. We should have liked better to see the reasons for an alteration of the law, stated in a form adapted to weigh with the Legislature. The first four might be used for this purpose, as a fair ground of argument. Nos. 8 and 9 are substantially the same as 2 and 3. Nos. 11 and 13 are considerations which might be fairly pleaded; although not direct arguments. But Nos. 5, 6, 7, 10, 12, and 14, being merely ad homines, are better adapted to excite, than to convince.

Art. IX. The Parents' Cabinet of Amusement and Instruction. No. I. 18mo. 6d. London, 1832.

A PLEASING tale of animal biography, a walk in the garden after a shower', (comprising a dialogue on natural history,) and a fable in verse, form the contents of this first Number of a periodical supply of reading for the juvenile members of the family. Ours report very