he forgets his own hypocrisy in the imperceptible degrees of his conversion. The difference between such a man and a bolder liar, is merely that between the hour hand, and that which tells the seconds, on a watch. Of the former you can see only the past motion; of the latter both the past motion and the present moving. Yet there is, perhaps, more hope of the latter rogue: for he has lied to mankind only and not to himself—the former lies to his own heart, as well as to the public.

INWARD BLINDNESS.

TALK to a blind man-he knows he wants the sense of sight, and willingly makes the proper allowances. But there are certain internal senses, which a man may want, and yet be wholly ignorant that he wants them. It is most unpleasant to converse with such persons on subjects of taste, philosophy, or religion. Of course there is no reasoning with them: for they do not possess the facts, on which the reasoning must be grounded. Nothing is possible, but a naked dissent, which implies a sort of unsocial contempt; or, what a man of kind dispositions is very likely to fall into, a heartless tacit acquiescence, which borders too nearly on duplicity.

THE VICES OF SLAVES NO EXCUSE FOR

SLAVERY.

IT often happens, that the slave himself has neither the power nor the wish to be free. He is then brutified; but this apathy is the dire effect of slavery, and so far from being a justifying cause, that it contains the grounds of its bitterest condemnation. The Carlovingian race bred up the Merovingi as beasts; and then assigned their unworthiness as the satisfactory reason for their dethronement. Alas! the human being is more easily weaned from the habit of commanding than from that of abject obedience. The slave loses his soul when he loses his master; even as the dog that has lost himself in the street, howls and whines till he has found the house again, where he had been kicked and cudgelled, and half starved to boot. As we, however, or our ancestors must have inoculated our fellow-creature with this wasting disease of the soul, it becomes our duty to cure him; and though we cannot immediately make him free, yet we can, and ought to, put him in the way of becoming so at some future time, if not in his own person, yet in that of his children. The French, you will say, are not capable of freedom. Grant this ;-but does this fact justify the ungrateful traitor, whose every measure has been to make them still more incapable of it?

CIRCULATION OF THE BLOOD.

THE ancients attributed to the blood the same motion of ascent and descent which really takes place in the sap of trees. Servetus discovered the minor circulation from the heart to the lungs. Do not the following passages of Giordano Bruno (published in 1591) seem to imply more? I put the question, pauperis forma, with unfeigned diffidence.

"De Immenso et Innumerabili," lib. vi. cap. 8.

Ut in nostro corpore sanguis per totum circumcursat et recursat, sic in toto mundo, astro, tellure.

Quare non aliter quam nostro in corpore sanguis
Hinc meat, hinc remeat, neque ad inferiora fluit vi
Majore, ad supera a pedibus quam deinde recedat:-

and still more plainly, in the ninth chapter of the same book,

Quid esset

Quodam ni gyro naturæ cuncta redirent
Ortus ad proprios rursum; si sorbeat omnes
Pontus aquas, totum non restituatque perenni
Ordine; qua possit rerum consistere vita?
Tanquam si totus concurrat sanguis in unam,
In qua consistat, partem, nec prima revisat
Ordia, et antiquos cursus non inde resumat.

It is affirmed in the "Supplement to the Scotch Encyclopædia Britannica," that Des Cartes was the first who in defiance of Aristotle and the Schools, attributed infinity to

the universe. The very title of Bruno's poem proves, that this honour belongs to him.

Feyjoo lays claim to a knowledge of the circulation of the blood for Francisco de la Reyna, a farrier, who published a work upon his own art at Burgos, in 1564. The passage which he quotes is perfectly clear. Por manera, que la sangre anda en torno, y en rueda por todos los miembros, excluye toda duda. Whether Reyna himself claimed any discovery, Feyjoo does not mention;-but, these words seem to refer to some preceding demonstration of the fact. I am inclined to think that this, like many other things, was known before it was discovered; just as the preventive powers of the vaccine disease, the existence of adipocire in graves, and certain principles in grammar and in population, upon which bulky books have been written and great reputations raised in our days.

PERITURE PARCERE CHARTE.

WHAT Scholar but must at times have a feeling of splenetic regret, when he looks at the list of novels, in two, three, or four volumes each, published monthly by Messrs. Lane, &c. and then reflects that there are valuable works of Cudworth, prepared by himself for the press, yet still unpublished by the University which possesses them, and which ought to glory in

the name of their great author! and that there is extant in manuscript a folio volume of unprinted sermons by Jeremy Taylor. Surely, surely, the patronage of our many literary societies might be employed more beneficially to the literature and to the actual literati of the country, if they would publish the valuable manuscripts that lurk in our different public libraries, and make it worth the while of men of learning to correct and annotate the copies, instead of but it is treading on hot embers!

TO HAVE AND TO BE.

THE distinction is marked in a beautiful sentiment of a German poet: Hast thou any thing? share it with me and I will pay thee the worth of it. Art thou any thing? O then let us exchange souls!

The following is offered as a mere playful illustration:

"Women have no souls," says prophet Mahomet.

Nay, dearest Anna! why so grave?
I said you had no soul, 'tis true:
For what you are, you cannot have—

'Tis I, that have one, since I first had you.