a considerable increase in the criminality of the country; but it is desirable to know what was included in the criminality at the beginning of the time, and what is now included; what changes have taken place in the laws, how much is now submitted to the public observation which once was not; whether crimes which once went under greater names and titles now wear lighter ones, and vice versá; whether the jurisdiction of one tribunal has been transferred to another; whether matters which formerly were submitted to the adjudication of a formal tribunal are now handed over to a summary jurisdiction. If you come further to details, they are of most essential importance in ascertaining the value of the tables. For the purpose of ascertaining the real fact at issue, which is the real increase or decrease of crime, it is essential to know still more-you must take county by county. In one case you have a rural police, in another you have not; in one case you have a much stricter and more rigorous enforcement of the law than in others. I recollect, on a former occasion, I think at Glasgow, there were comparisons between the different amounts of drunkenness of different towns. Then came the questionwhat did the magistrates of one town hold to be drunkenness of a kind to be submitted to the law, and what the magistrates of another town held to be such? and rather an amusing test was submitted for drunkenness which would come within the law, namely, that as long as a man could walk on the curb-stone without going off, he was allowed to escape with impunity; but if he could not keep on the curb-stone, he immediately was handed over to the proper tribunal.

"Now, if we were to look at the statistics of circulation alone -the circulation of bank notes by itself-we surely should be very ill-informed as to the amount of means for promoting the exchange of commodities in actual operation, and yet, apparently, the Bank issues should be considered a sufficient test. But if we look back to the amount of circulation at the beginning of the present century, and see how little it varies from the amount at the present moment, and compare the amount of pecuniary transactions in the one case and in the other, which have to be carried on apparently by that same means of exchange, we should be extremely ill-informed if we did not take into our consideration the immense economy of exchange which has taken place by clearing houses and bills of exchange, and every kind of mercantile facility, which, in fact, makes the circulation, which, fifty years ago, represented one amount of transactions, to be a very imperfect test for purposes of comparison with the circulation of the present time."

8. We shall conclude this section with some statistics respecting the Industrial Exhibition.

"THE CRYSTAL, OR GLASS PALACE,' prepared for the 'World's Fair,' or great industrial exhibition of 1851, is 1,848 feet long, by 456 in width. The height of the three roofs is 64, 44, and 24 feet; and that of the transept, 108 feet. The ground floor occupies 752,832 superficial or square feet; and the galleries, 102,528 feet, making, in all, an exhibiting surface of some 21 acres, with a length of tables of about eight miles. There are 3,500 cast and wrought-iron columns, varying from 14 to 20 feet in length; 2,224 cast-iron girders, and 1,128 supporters for the galleries. The glass necessary to cover this immense building, is 900,000 square feet; the length of sash-bars is 205 miles; and there are 34 miles of gutters to carry off rain-water to the hollow columns, through which it passes into drains or sewers under ground."

The following Return has been compiled from the official lists published daily, and shows the estimated weekly number of visitors, and the money taken at the doors, from the week ending May 3d, to Saturday the 30th of August.

SECTION V.

THE APPLICATION OF THE ART OF REASONING TO MORAL PHILOSOPHY.

MORAL Philosophy has been defined by Paley as the science that teaches men their duty, and the reasons of it. It is thus described by Dr. Croly :—

The dis

"Moral philosophy is the teaching of human happiness, in the hands of man; as religion is the teaching of human happiness, in the hands of the Creator. It is the history of the rules, impulses, and objects of human virtue. It was the earliest of all studies; for the obvious reason, that it was the most essential. The first associations of men must have felt the value of truth, of a respect for property, and of the avoidance of mutual injury. Thus, we can expect no practical discoveries in morality, its principles being fixed by the primal necessities of our nature. Still, though no practical difficulties exist in its rules, their grounds, their action, and their objects abound in the most refined problems. tinction of vice and virtue, the supreme good, the foundation of obedience, the rights of man, the origin of evil, have exercised the subtlest intellects since the days of the illustrious author of the Proverbs; a volume to which may be traced the greater portion of all the Eastern maxims; the doctrines of the early sages, known as the wise men of Greece;' and, perhaps, the principles of the three great schools, the Platonic, the Stoic, and the Epicurean. With the restoration of learning in Europe, the subject was resumed, and has occupied powerful minds, from the logical acuteness of Hobbes and the profound learning of Cudworth, down to the dexterous simplicity, but dubious conclusions of Paley. To be able to give a reason of the hope that is in us,' is a divine command. Next in importance is, to be able to give to ourselves a reason for our duties. But, to give that reason requires the study of moral philosophy."—National Knowledge, National Power.

In the application of logic to this science, we may observe :

1. Logic will teach us that there are moral truths.

"The first proposition which I assume, and which I wish you to bear in your minds as firmly established, is, that there are moral truths. So, however, it is. I am solicitous that you should, from the very first, constantly carry with you the firm conviction

and clear apprehension of this proposition. And I venture to say, that if there be firmly established in your minds a conviction that there are moral truths, many of the difficulties which arise, respecting morality in general, will vanish of themselves, or will be easily removed.

"Perhaps the best way of illustrating this doctrine, that there are moral truths, is by mentioning some of the most simple and familiar propositions of this kind, which are commonly delivered and assented to by men, both on practical occasions, and in the course of speculative discussions. Of this kind are the following: -That murder, theft, robbery, adultery, are wrong: that breach of promise is wrong; that a man cannot liberate himself from the obligation of his own promise; that it is wrong to treat a person as a mere thing; that we must, in general, recognise the authority of the law of the land; that the law ought to conform to justice; that when a man acts against his conscience, his act is morally wrong. Of this kind, I say, are moral truths. I do not say that all these are certainly moral truths. I do not say this at present, at least. Still less do I say that all these propositions are evidently true, or that they do not admit of limitations and exceptions; but I say that there are moral truths of this kind. If any of those which I have enumerated be not exactly true, or not true without exception, then there are corrections of them which are the truths at which I point;-then the proposition properly limited by exception is such a truth as I mean. Every body, upon every occasion in which man's moral nature comes into question, and what occasion is unconnected with man's moral nature ?-every man, I say, upon every occasion, is ready to utter and to assent to propositions such as these; if not exactly these, still such as these. And I say, that this perpetual enunciation and acceptance of such propositions implies, and makes it indisputably certain, that they have in them a substantial truth.”—Whewell's Lectures on Systematic Morality.

"The view which I take of this subject is briefly as follows:"It is manifest to every one, that we all stand in various and dissimilar relations to all the sentient beings, created and uncreated, with which we are acquainted. Among our relations to created beings are those of man to man, or that of substantial equality, of parent and child, of benefactor and recipient, of husband and wife, of brother and brother, citizen and citizen, citizen and magistrate, and a thousand others.

"Now, it seems to me, that, as soon as a human being comprehends the relation in which two human beings stand to each other, there arises in his mind a consciousness of moral obligation, connected, by our Creator, with the very conception of this relation. And the fact is the same, whether he be one of the

parties or not. The nature of this feeling is, that the one ought to exercise certain dispositions towards the others to whom he is thus related: and to act towards them in a manner corresponding with those dispositions."—Wayland's Elements of Moral Science.

2. Logic will teach us to observe the foundation of the distinctions between moral good and evil.

"All the systems we have examined may, I conceive, be referred to six distinct heads. 1st, The eternal and immutable nature of all moral distinctions. 2d, That utility, public or private, is the foundation of moral obligation. 3d, That all morality is founded upon the will of God. 4th, That a moral sense, feeling, or emotion, is the ground of virtue. 5th, That it is by supposing ourselves in the situation of others, or by a species of sympathetic mechanism, that we derive our notions of good and evil. And 6th, The doctrine of vibrations, and the association of ideas.

"Those whose doctrine is mainly founded upon the first principle, that of the eternal and immutable nature of all moral distinctions,- -are Dr. Cudworth and Mr. John Locke; Bishop Cumberland, who adopts, however, this principle with more qualification than_several others; Mr. Wollaston, by his fitness of things; and Dr. Clarke, by his truth of things; Dr. Price, Mr. Gisborne, and Dr. Dewar.

"Those writers who ground their theories upon the doctrine of utility, or, as it is sometimes termed, the selfish system, are rather numerous. Mr. Hobbes is the first on the list. Mr. Stewart remarks, that there is in point of principle a far more close and intimate connexion between the opinions of this writer and Mr. Hume, and others of this school, than what has commonly been imagined; and this remark is perfectly correct. Mr. Hume himself is at the head of this philosophical party, Mandeville's Fable of the Bees, is, though in a caricaturist's dress, bottomed on the same views of human nature. Pope and Bolingbroke take the universal weal as the standard of morals. Mr. Rutherford considers the advantages which the Scriptures hold out to those who practise virtue, as the ultimate end of it. Paley's system is well known as grounded on the general good. Godwin's Political Justice, and Mr. Bentham's system, are founded upon the same principle.

Archbishop King stands alone in maintaining that the will of God is the sole foundation of virtue; if we except Dr. Paley, who has coupled this principle with the system of expediency.

"Those who are advocates for a Moral Sense, are Shaftesbury, Bishop Butler, Dr. Hutcheson, Lord Kames, Professor Stewart,