our souls before she attunes them to strains of rejoicing; display. ing the scenes of horror which were perpetrated, in the course of the war, in Russia, Germany, France, and Spain, as introductory to the grand burst of joy on account of success over the ferocious tyrant, and of the return of order and peace. We must not compare this lady's muse to the wild corn-flower whose name she bears, but to the elegant produce of the highly cultivated parterre, since her verse is nervous and flowing; as the reader will perceive from the following short extract appropriated to the praise of the illustrious Emperor of the North, and perhaps, in due time, Emperor of the East: • Piercing the awful gloom in darkest night, Wept over conquer'd realms, and sigh'd for more ; Like his, we see thy victor flag unfurl'd, Yet not like his, to awe a vanquish'd world. In every clime its guiding banners wave, Inscrib'd with heaven's own words, "We come to SAVE: To guard, not conquer succour and defend Το tyrants hostile to the oppress'd a friend : To bid the groans of bleeding Europe cease, The address to the restored Louis is equally commendable. Art. 22. Ode to Trinity College, Cambridge. 8vo. IS. Maw man. By a man who has devoted his time at the University to the ardent pursuit of knowlege, his college will be contemplated as the birthplace of thought; and his veneration for it will not be less enthusi astic, than that which he feels for those rural scenes on which he first opened his eyes. In many respects, the recollections of college-life will be fraught with more sublime and improving sentiments; with sentiments which, while they expand the intellect, ennoble the heart. Clouds, however, will arise to darken these mental visions; and the very seats of the Muses may, under certain circumstances, become irksome and disagreeable. So common are these sensations with studious men, that we were surprised to hear the writer before us say that he was not aware that that similar ideas have ever been associated with similar places or institutions. We should rather remark that, to University-men or to persons habituated to college-life, his reflections are obvious, if not common-place. Why this is termed an Ode to Trinity College, in preference to St. John's, King's, on any other college, we cannot discover; since nothing occurs to confine the address, except perhaps a dark allusion (p. 15.) to the colonnade of Neville's Court. The ode, we must confess, has disappointed us. We soon stumbled on sentiment as a rhyme to paint; occasionally, we encountered defective grammar; and we generally experienced that want of vivid fire by which we hoped to find such a subject illuminated. If we copy the conclusion, we shall not take the worst part of the poem : Fair scenes, adieu! ye once had power And seek content, ye cannot give.' Art. 23. Parnassian Wild Shrubs; consisting of Odes, the Moralist, a Series of Poetical Essays; Sonnets, and Miscellaneous Pieces. By W. Taylor. 12mo. 5s. 6d. Boards. Wilson. 1814. Why not Parnassian Weeds? This title would have had a more modest appearance, and in fact have been more appropriate. Carrying on the metaphor, we should call these pieces poetic creapers; the chickweed, not the rhododendrons, of Parnassus. Even in the first page of the first ode, addressed to novelty, before we have proceeded six lines, we stumble on the pronominal incongruity of youing and thouing the same person. E. G. Much I love to gaze on you! Thou who ever art the same.' In the 2d ode, a Dial is made to arise,' and song and lawn, and lawn and mourn, are given as rhimes; and in the 3rd, swallows circumambulate a stream. It is confessed by the author that his present poetical attempts possess neither satire, humour, nor the enthusiasm of romance:' but he trusts that their moral tendency will obtain for him some indulgence. In a moral point of view, certainly, Mr. Taylor's verse is unexceptionable: but we think that his good meaning will not pro cure for him so much allowance as he probably expects. The morality of the following lines can never make them pass for even tolerable poetry: Ff2 • For For Truth, in Reason's page exclaims, On pleasure bent, deluded run Till all have had their turn; The cause of much concern.' These are certainly wild products. NATURAL HISTORY. Art 24. Silva; or a Discourse of Forest-Trees, and the Propagation of Timber in His Majesty's dominions; as it was delivered in the Royal Society, 15th October 1662, on occasion of certain Queries propounded to that illustrious Assembly by the Commissioners of the Navy, &c. &c. By John Evelyn, Esq. F.R.S. With Notes, by A. Hunter, M.D. F.R.S. L. and E. To which is added, the Terra, a Philosophical Discourse of Earth. The 4th Edition, with the Editor's last Corrections, and a short Memoir of him. 2 Vols. 4to. 51. 5s. Boards. Longman and Co. The merit of this work in its original state, and of Dr. Hunter as an editor of it, is well known to men of science; and we mention this impression of it chiefly for the purpose of apprizing our readers of the brief memoir of Dr. Hunter, which is prefixed. We learn from it that the doctor was born at Edinburgh in 1733, where he studied medicine. He then came to London; whence he proceeded to Rouen in Normandy, to cultivate anatomy under the famous Le Cat, and to Paris for a similar purpose under Petit. He afterward settled as a physician at Gainsborough, at Beverly, and finally at York, in 1763; where he enjoyed a most extensive practice till his death, 17th May 1809, having survived all his children. Art. 25. 圈 NOVEL. La Fontaine St. Catherine, &c. i. e. St. Catherine's Fount. A Novel. By M. Ducray Duminil. Paris. 1813. London, De Boffe. Price il. 12mo. 4 Vols. M. Ducray Duminil is a writer of some talents, who has now produced a wearisome book in consequence of " using too many circumstances 'ere he comes to the matter." The principal personage in this story is, like his "Little Chimer," involved in mystery; and the author puts an end to the mazes which he cannot unravel, by explanations that are even less probable than the adventures which they are meant to elucidate. Thus the tale excites wonder without interest; and the moral, though not dangerous, is inapplicable to any circumstances of real life. RELIGIOU ST RELIGIOUS. Art. 26. An Address to the Rev. Eustace Cary, January 19, 1814, on his Designation as a Christian Missionary to India. By Ro bert Hall, M.A. 8vo. Is. 6d. Button and Son. 1814. To enter into controvery with those persons, who deny that the attempt to propagate the Christian religion among the Hindoos is great and noble, would, according to Mr. Hall, be a degradation of reason. As a religious and as a political measure, he hesitates not to pronounce it magnanimous, wise, and unexceptionable;' and, viewing it in this light, he is sollicitous that our missionaries, who are proceeding to the East, should thoroughly understand the nature of the enterprize on which they are sent, and be duly prepared for their office. The address to Mr. Carey, which is a sort of charge delivered to him on his designation or ordination to this peculiar ministry, specifies the qualifications which a missionary ought to possess; viz. self-devotement, the spirit of faith, or strength of faith respecting the enlargement of Christ's kingdom, a conciliating temper, combined with prudence, and the diligent study of human nature. The peculiar situation of a missionary is well described: and he is exhorted, in the cultivation of the extensive wilderness before him, to employ the most vigorous and robust industry. When, however, Mr. Hall comes to the immediate object in question, he appears to us to depart from the principles which he had previously inculcated. In recommending the principles of Christianity to a Pagan nation, I would by no means advise the adoption of a refined and eircuitous course of instruction, commencing with an argumentative exposition of the principles of natural religion, and from thence advancing to the peculiar doctrines of revelation; nor would I advise you to devote much time to an elaborate confutation of the Hindoo or Mahometan systems. The former of these methods would be far too subtle and intricate for popular use; the latter calculated to irritate. Great practical effects on the populace are never produced by profound argumentation; and every thing which tends to irritation and disgust should be carefully avoided. Let your instruction be in the form of a testimony: let it, with respect to the mode of exhibiting it, though not to the spirit of the teacher, be dogmatic. Testify repentance towards God, and faith in our Lord Jesus Christ. It might become a Socrates, who was left to the light of nature, to express himself with diffidence, and to affirm that he had spared no pains in acting up to the character of a philosopher, in other words, a diligent enquirer after truth; but whether he had philosophised aright, or attained the object of his enquiries, he knew not, but left it to be ascertained in that world on which he was entering. In him, such indications of modest distrust were graceful and affecting, but would little become the disciple of revelation, or the Christian minister, who is entitled to say with St. John, "we know that the whole world lieth in wickedness, and that the Son of God is come, and hath given us an understanding to know him that is true, and we are in him that is true, even in his Son Jesus Christ."' If we understand this advice, the sum and substance of it must be, "testify, declare your opinions, and do not attempt to ground them on any common basis admitted by both parties." St. Paul, in his missionary labours, appealed to the principles of natural religion; and why should Mr. Carey be precluded from this introductory process? The apostle reasoned with Felix, and why should not a missionary reason with a Gentoo? The faith proposed to acceptance must be discussed before it can be admitted; if, therefore, our apostles to the East are only to testify, or to make a declaration of their faith, entering into no argumentations on the peculiar doctrines of the Gospel, we do not augur any brilliant success. If we might presume to offer a hint to the missionary going to the East, we should in the first place advise him to argue with the Hindoos on natural principles; to shew them how highly improbable it is that a God of mercy should require infanticide and the immolation of human victims, and that a God of holiness should be pleased with impurity in his worship; and, having established these preliminary points, he may proceed to the question whether their religion must not have far less claims to divinity than our own, which reprobates all such enormities, and enjoins a purer morality? EDUCATION. Art. 27. A Treatise on Politeness, intended for the Use of the Youth of both Sexes. Translated from the French by a Lady. 8vo. 10s. 6d. Boards. Longman and Co. 1813. The fair writer has not named the original author of this treatise, but she informs us that her translation was begun by the advice of the late celebrated Mr. Kirwan, of Dublin. These maxims may teach her readers to "use all th' observance of civility," and the language in which they are delivered is easy and polished; although we must object to the following phrases: page 12. Familiarity is a polite procedence in conversation;'-page 17. Avoid fiddling with your hair;'-page 20. Refrain from all fiddling gestures with your hands,' &c. By the Art. 28. Natural History of Quadrupeds, for Children; combined Art. 29. Instruc. |