destruction of those fundamental rules of human action which may, sooner or later, operate a happy renovation. But, when the very springs of action are tainted, when all principle is set aside, when even the smallest regard for it is abjured, the best interests of mankind have received a mortal wound, and their best hopes are extinguished. I can easily conceive that, on political grounds, men who concur in certain general principles as most conducive to the public weal, may honestly unite, and consult, and act together. This is not only defensible, but unavoidable, in order to obtain mutual information and support. But such is the inherent corruption of human nature, and such the progress of human passions, that what was begun in upright intention, and prosecuted for a time with moderation, and enlightened or at least sincere patriotism, commonly terminates in that species of combination, by which men are banded together for selfish or ambitious purposes; which impels to the prosecution of these per fas et nefas; or, to use a very vulgar but expressive term, through thick and thin; and exhibits at last all the disgusting and distorted features of party-rage above described. In such a state of things, it is highly requisite to revert to first principles, to recall them to light, to place them on the high ground which they ought to occupy, and to evince the horrid consequences of a departure from them. Of one thing I am certain, that although there have in all ages been thousands of party-men, it was reserved for our own to hear them acknowledge that they were. As nothing is so contagious as bad example, especially when it is enforced by great names, it is surely laudable, nay, absolutely incumbent on every good man, who is possessed of any degree of ability, to expose it as soon as it shows itself. For let us imagine that the influence of great names should extend this approbation and homage offered to party-spirit; that it should be considered as becoming and honourable for magistrates, judges, and jurymen, to glory in being devoted to party; and that their whole conduct, both public and private, should be subject to its influence; what must be the consequence to society? All justice and equity must be banished, and a wide field opened to the uncontrolled dominion of selfishness, avarice, corruption, revenge, cruelty, and every abominable passion that can agitate the human breast. I trust, nay, I am convinced, that there is yet in the great body of this nation principle sufficient to recognise and to reject with disdain such abjuration of all that is good and virtuous, and to adhere to those just and moderate sentiments which recommend themselves by their intrinsic excellence to the unsophisticated judgment. Can any thing be more disgusting to the genuine British character, than the idea of being constrained to mould opinion and conduct according to the absolute decision of of any mortal whatever? Shall not a man of sense and information dare to think for himself; dare to reject what is wrong in the conduct, and erroneous in the opinions, of another, however exalted, while he admires and imitates what is really laudable in both? Is any mortal infallible, and shall the judgment which every Protestant claims in regard to matters which concern his salvation be denied him in regard to political subjects; and, because he exercises this, is he to be stigmatized with the most op→ probrious epithets, as he displeases one or another party? Is all freedom of sentiment and discussion to be withheld, because good and intelligent men discover something wrong and vicious in all parties, at the same time that they may acknowledge something right and salutary in each of them? Is there any necessity for being a Foxite, a Pittite, or a Burdettite, in all the extent of these terms? Must our political faith be pinned to any man's sleeve, or to the sleeves of his blinded and undiscerning followers? Is there no such thing as the love of country, and of its constitution, superior to all these narrow and partial views; and because a person sees many things to commend or to imitate in the conduct of a distinguished leader, must he be compelled to adopt his follies and his vices? Can any man, with a good conscience, as he regards God and his country, submit his understanding implicitly to the direction of another? The party-man says, Yes; reason and justice say, No. But the party-man might as well contend, that if he has a dish before him composed of good ingredients, and well dressed, and a spider falls into it, he should swallow the spider with the rest, nor take any trouble to remove the nauseous substance. Are we reduced to that most abject state of intellectual degradation, that we cannot venture to approve and adopt what is really beneficial, and reject the contrary, from whatever quarter it comes? I fear that this is too much the case. For, as in my motto, Paucis judicium, aut reipublicæ amor; "Few possess a sound judgment, or a genuine love of their country." The absence of these is a radical defect. But the want of the latter is more common than that of the former; and, if love of country could be generally instilled into men's minds, more judgment would be exercised with regard to the real interests of the nation. This pure love of country would soon moderate and restrain the violence of party-spirit, and leave the mind disengaged to contemplate political subjects in their true light. The British constitution is, in all its parts, the noblest political system that ever was devised in theory, and the most salutary in practice. But, that it may prove so, the integrity of all its parts must be scrupulously and firmly maintained, and all blind adherence to party and to party-men must be discarded. PHILOPATRIS. (To be continued.) The LIFE of David Doig, LL. D. DR DOIG, one of the most learned men of his age, spent the best part of a long and useful life in the capacity of master of the grammar-school of Stirling. We cannot but regret that his country afforded him no higher reward of his merits; and we are anxious to testify our regard for his memory by recording his talents and virtues. David Doig was born in the year 1719. His father, who was a small farmer in the county of Angus, died when he was yet in his infancy; and his mother entered into a second marriage with a worthy man, who, though by no means in affluent circumstan→ ces, and soon burthened with children of his own, treated him with the tenderness of a parent. A constitutional defect in his sight prevented him from learning to read till he was twelve years of age; but his subsequent progress was uncommonly rapid. Having for the space of three years attended a parochial school, where he was instructed in writing, arithmetic, and Latin, he became a successful competitor for a bursary in the university of St Andrews. Here he completed the usual course with great approbation; and, having taken the degree of A. B., he enrolled himself as a student of divinity. But the scruples of a delicate conscience prevented him from entering into the church. Certain articles in the Confession of Faith were too hard for his digestion ; nor could he undertake to teach others what he did not believe himself. He therefore reconciled himself to the more humble avocation of a parochial schoolmaster; and for a considerable number of years he taught in succession the schools of Monifieth in Angus, and Kennoway and Falkland in Fife. A vacancy occurring in the rectorship of the grammar-school of Stirling, the magistrates elected him to that office; which, as a late writer remarks, he discharged for forty years with the greatest ability, and with the respect and esteem of all who knew him. His accomplishments, not only as a classical scholar, but as a man of universal erudition, procured him a high reputation long before he was known as an author. On the same day he received a diploma of A. M. from St Andrews, and another of LL. D. from Glasgow. Before he obtained these academical honours, he had recommended himself to philologers by his very learned annotations on "The Gaberlunzieman;" which his friend Mr Callander of Craigforth inserted in the edition of that ancient Scotish poem published in 1782. His Two Letters on the Savage State, addressed to Lord Kames, were printed in the year 1792; and this is the only work which Dr Doig published in a separate form. But his contribu tions to the "Transactions of the Royal Society of Edinburgh," and to the third edition of the " Encyclopædia Britannica," contain more erudition than is generally to be found in a hundred volumes of modern publications. In the former of these collections appeared his Dissertation on the Hellenes. He afterwards prosecuted this subject, and transmitted his manuscript to the late Mr Dalzel, one of the secretaries to the Royal Society: but its subsequent fate is somewhat mysterious; for no vestige of it could be traced among that gentleman's papers. For the other collection, Dr Doig wrote the articles Mysteries, Mythology, and Philology. The last of these we regard as manifestly superior to any other literary article which occurs in that extensive work. It evinces an unlimited acquaintance with oriental as well as occidental literature; and the writer's erudition is always accompanied with judgment and sagacity. His speculations on the Greek language are profound and masterly. "That part of the work," Lord Woodhouselee," which contains the article on philology, was published in London in the same week with a Dissertation on the Greek verb, by Dr Vincent, now dean of Westminster, who was so struck with the coincidence of Dr Doig's opi nions on many points with his own, that he began an epistolary correspondence with the author; and these two eminent scholars went hand in hand in their researches, and in a free communication of their opinions, which did honour to both. Such likewise says was the conduct of the learned Mr Bryant, who entered into a correspondence with Dr Doig on the subject of ancient mythology *" Dr Doig died on the 16th of March 1800, at the mature age of 81. The following epitaph, written by himself, has been engraved on a marble monument erected to his memory by the town of Stirling : Edidici quædam, perlegi plura, notavi Paucula, cum domino mox peritura suo. Posse putem, vivo quæ mihi nulla fuit? Besides Latin and English poems, Dr Doig left an immense variety of works in manuscript. The subsequent catalogue includes his most considerable treatises. 1. A Dissertation on the Place where the Ark rested after the Deluge, 30 pp. fol.-2. An Essay on the Situation of Tarshish and Ophir, 66 pp. 4to.-3. A Dissertation on the Origin of Idolatry, 21 pp. 4to.-4. An Enquiry into the Origin of Statue-worship, 84 pp. fol.-5. A Philological Dissertation on Chain and Remphan, *Woodhouselee's Memoirs of Lord Kames, vol. ii. P. 142. Remphan, 135 pp. fol.-6. A Philological Dissertation on the Gods of the Egyptians, 344 pp. 4to.-7. The History of the Titans, 146 pp. 4to.-8. On the Doctrine of Demons, 199 pp. 4to.-9. Letters on Bryant's Ancient Mythology, 133 pp. fol.10. Figures of Rhetoric poetically described, 16 pp. 4to.-11. On the Origin of the Scots, 33 pp. 4to.-12. An Essay on the Origin of the Greeks, 406 pp. fol.-13. Elucidations of Grecian Antiquities, 98 pp. 4to.-14. The History of the Passion, 45 pp. 4to.-15. On Vicarious Punishments, 19 pp. fol.-16. A Řational Demonstration of the Divinity and Incarnation of Christ, 36 pp. fol.-17. An Analysis of the Epistle to the Romans, 48 pp. fol.-18. An Analysis of the Epistle to the Hebrews, 60 pp. 4to.-19. Strictures on Dr Campbell's Translation of the Sermon on the Mount, 15 pp. 4to.-20. Strictures on Dr Smith's Considerations on the Formation of Language, 33 pp. fol.-21. On the Origin of Language, 59 pp. fol.-22. Letters to Lord Kames on Language, 112 pp. fol.-23. Letters to Dr Vincent on the Formation of Greek Verbs, 48 pp. fol.-24. An Essay on the Utility of the Learned Languages, 49 pp. 4to. It is much to be regretted that no effectual method has yet been adopted for securing to the public all the advantages of Dr Doig's learned labours; but we earnestly hope that the greater part of these productions may still be rescued from oblivion. ESSAY ON FASHION. (Continued from P. 9.) THUS fashion, viewed, either as it affects the rich exclusively, or all those under its influence generally, is productive of much infelicity; but a picture still more deplorable remains to be drawn. Suppose a young man educated for a liberal profession, but, without fortune, to marry at his outset in life. From the nature of his profession, he is obliged to be among the rich and fashionable, It makes no difference, as to his conduct, what are his own sentiments regarding fashion and her votaries; to procure the necessaries of life to his family, he is compelled, in a great measure, to comply with her demands. His many struggles in supporting and educating his family shall be passed over. Suppose his daughters to be nearly women, and his sons at an age when the father's attention is directed towards their future prospects in life. Suppose that these children, when at school, supported an appear. ance nearly equal to those whose parents were richer than their own; and that among these school-fellows intimacies and friendships Vol. I. M were |