are all in all: we are perpetually told of the majesty of the people. In a despotism the people are nothing. A democratic government is ever studious of public magnificence: her rewards are, generally, the productions of the fine arts, orations, elegies, pictures, statues, triumphal arches, and monuments. It is unnecessary to mention, how favourable this must have been to poetry, oratory, sculpture and architecture; indeed it is obvious, that the popular assemblies were the nursing parents of poetry and eloquence.

If it should be objected that the fine arts flourished under the reign of Augustus, the reply is obvious, that though it was arbitrary in fact, it was not so in appearance.' In short, the animating spirit of liberty still operated with vigour.-If it be farther remarked, as subversive of his principle, that the fine arts flourished under Louis XIV., Mr. P. will tell us that the French government departed from the principles and maxims of policy, in the encouragement which it gave to the arts, and that it thus prepared the way for its own downfall.'

Having displayed the lofty character of men in a free state, the author proceeds to consider the operation of aristocracies and monarchies; and after having contrasted the latter with republics in their respective patronage of the fine arts, he decides in favour of mixed monarchies:

It seems, (says he) then, that, if all other circumstances are equal, a mixed monarchy should be favourable to more branches of the fine arts, and produce greater perfection in them, than any other form of government; since it will unite the elevation of mind of the republic, with the pleasurable disposition, the varied characters, and free expense of the monarchy. We have seen, that a monarchy is favourable to the comic and satyric poet. Eloquence also flourishes in mixed monarchies, where deliberation is admitted: and assemblies, discussing the political interests of the state, though not absolutely popular, are sufficiently large to give the popular form, to afford a theatre for the display of oratory, and incitements to excel, that may call out exertion, by a numerous audience, and the idea of a public exhibition. There was no eloquence in the Roman senate, after the accession of the emperor. Yet, even in the parliament of Paris, bold and sublime strains of energetic elocution were not unusual; as when a member fell on his knees, and invoked the spirit of St. Lewis. The English senate is a great school of oratory, a grand theatre for the exhibition of eloquence: the subjects of debate are so important: the persons who engage in them, are selected from such various classes of society; the deliberations are so free and public!

The English government being a mixture of various forms, it should be most favourable to the progress of the fine arts; as com prizing, in itself, all that is most favourable in each, to their ad. yancement. It has popular assemblies, to promote, nay, to render necessary, the study and advancement of eloquence. There is so much of the democratic form, and the people, on the principle of representation, have such a share in the government, such an impor

tance

tance in the state, and are impressed with such a sense of their ow dignity,that it produces an independent spirit, and an elevation of mind; while the splendor of an imperial court diffuses the love of pleasure, and the opulence of the merchant joins with the pomp and expense of a wealthy nobility, to supply an ample encouragement to all the arts, that minister to luxury, pleasure and magnificence.'

Hence it should follow that the arts obtain the noblest encouragement, and are in the highest state of perfection, among us: yet our artists complain of the want of patronage, and of the decline of taste. It is a fact, however, that the arts have made a considerable progress in this country.

With Montesquieu, Mr. Preston insists on the influence of climate over the arts; and he attributes the pre-eminence which the Greeks once obtained, in part to this cause. He is of opinion that they might still recover their antient fame, if their natural endowments and talents, operating in a most happy climate, were seconded by the enjoyment of freedom: but we are not sure that this would be the case. A combination of powerful causes operated in raising the Greeks, at a particular period of their history, to a superiority in the arts, which perhaps will never again occur. Their religion and their public games were of a nature that was calculated to excite energy and enthusiasm, and to raise the imitative arts to the most elevated point of excellence. The pure simple image-proscribing religion of Christianity was not more unpropitious to those trades which manufactured divinities and the shrines of divinities, (of which Demetrius at Ephesus was aware), than idolatry was favourable to them. When religion is designed to address itself chiefly if not entirely to the senses, the artist must be in request. The religion of Greece was as much a part of its political state, as popery is a part of the political state of modern Italy; and in both cases the statuary and the painter were stimulated to perfection, by the prevailing superstitions of their respective countries. The primitive church was not a patroness of the arts; and it was not (as Mr. P. says) till the church grew wealthy, and suffered political considerations to mingle with the concerns of faith, that it sought to captivate the imagination by a powerful appeal to the senses; being tricked out in all the beauty of holiness, with gorgeous vestments, stately temples, statues, pictures, sculptures, and solemn processions.

In tracing the history of Europe from the fall of the Roman empire to the present times, Mr. P. makes many judicious ob servations. So deeply degenerated and sunken were the human race in the latter ages of the Greek empire, that he regards the irruption of the barbarians which exterminated them as a beneficial chastisement on the whole, and as less destructive to society

and

and the arts than is generally supposed. What happened (says he) after the destruction of the Roman empire, illustrates fully the wise order of guiding Providence. Out of this state of chaos arose not a cure, but a palliative, the feudal system; the existence of which is the most signal fact in history.' In this system originated the romantic spirit and institutions of chivalry, which, combined with religion, led to the crusades; expeditions which, however unfortunate as to their avowed object, powerfully contributed to the dawn of science and of the arts in Europe. From the time of William the Conqueror, when Christendom was the most deeply involved in ignorance, the condition of humanity began to improve in Europe. A chain of circumstances called forth the energetic powers of the mind. The warrior patronized the bard; religion required the aid of poetry, music, and architecture; and the study of these arts gradually expanded the mind.-We need not descend to the subsequent history.

Among the facts illustrative of his argument, Mr.P. reckons our having no peculiar strains of national melody, like the Scotch, Welch, Irish, and Swiss; and our surpassing the antients in comedy, though we fall short of them in tragedy. Without entering into these points, we may be allowed to remark that he has amply demonstrated his proposition, and that his essay is highly creditable to him as a polite scholar.

On the primeval Language of Mankind. By Richard Kirwan, Esq. L.L.D. P. R. I. A. &c. &c. &c.-No subject has been more fertile of speculations than the origin of language; and on few, perhaps, can less satisfaction be obtained. Man, endowed with the organs of speech and of hearing, was as naturally formed for language, as by his legs he was formed for walking; and to adduce the savage of Aveyron in proof of the contrary, or to derive the origin of language from inspiration, appears to us in the highest degree unphilosophical. Mr. Kirwan, however, is of a different opinion; and his hypothesis is curious. He asserts that language was imparted to our first parents by the great author of their existence: but we no more perceive the necessity of this communication, than that they should have been instructed by their Maker in agriculture, metallurgy, and architecture; all of which, says Mr. K. were invented in the life of Adam. By the discovery of the first of these arts, it is supposed that the primeval race were led to the knowlege of the vine; with the produce of which Cain (it is added) must have been drunk when he killed his brother.' Thus, at last, Cain has found an apologist.

Mr. Kirwan endeavours, on the evidence of the astronomical tables of the Bramins, to prove that science, and of course language, (without which it could not be communicated,) at

tained a high degree of perfection before the Flood. He also adduces the length of time during which the primary language had been spoken, (viz. 1300, or more probably 2000 years,) and the longevity of those who spoke it, as reasons for supposing that it acquired a much greater share of excellence than was displayed by any subsequent language. This idea being different to that which generally prevails on this subject, the author is led to a novel conclusion. To that language which is most perfect, he ascribes the greatest antiquity; on which ground he rejects the Hebrew, the Egyptian, and the Chinese, claiming this honour for the Greek. Mr. K. devotes much learning to the support of his hypothesis: but his historical deductions are unsatisfactory; not to remark that his doctrine respecting language is the reverse of that which is manifest in the history of the arts and sciences. How lame is the concluding attempt to prove that the Greek was the primeval language!

The etymology of antediluvian names is as easily found in the Greek, as either in the Hebrew, Syriac, or Arabic: or even more easily. Thus, Adam is derived from Arta, pater; Eve, (or rather Cheva, as Dathe has it,) from Exia, peperi; Cain. from Kawas novus, being a new man; Abel, from AB, alas; Seth, from Zare, quero, being sought for, in the room of Abel; Noab, from Naus, a ship. Tubal Cain I omit; as this name was given to a remote descendant of Cain, long after his banishment; and, consequently, when the primitive tongue was probably altered. Babel, from Ban a starting post; as it was from thence all mankind set out, to settle in different countries. The Hebrew, which is said to contain the roots of many languages, did nothing more, than strip some primeval words of their terminations, and thus disfigured them.'

The primeval language is probably lost: but it is more likely that the Hebrew, Chaldean, Syriac, &c. being Asiatic languages, were branches from it, than the Greek. Mr. K. objects to the Hebrew that, in the comparison of adjectives, the superlative is formed in an inartificial and infantine manner, by a mere repetition of the positive: but is this mode more inartificial, or more infantine, than that in which the perfect tense in Greek is constructed out of the present by its reduplication? How the Greeks attained to a pre-eminence in language, it is perhaps more difficult to explain than to trace the steps to their superiority in the Arts: but this ignorance would not induce us to suppose that her language any more than her architecture was primeval.

ANTIQUITIES.

On the Origin of Romantic Fabling in Ireland. By Joseph Cooper Walker, M. R. I. A. &c. &c. Mr. Walker is of opinion that the romances of the Irish are of Oriental extrac

tion, and the instances which he adduces seem to render it highly probable.

We have intimated that compression has not been sufficiently studied in the composition of some of the papers in this volume: but on the whole its contents are interesting, and honorable to the several authors as men of taste and of philosophical inquiry.

ART. XII. Sermons for the Use of Colleges, Schools, and Families. By John Napleton, D. D. Chancellor of the Diocese, and Canon Residentiary, of the Cathedral Church of Hereford. Vol. II. 8vo.

pp. 382. 7s. 6d. Boards. Sael.

THE twenty discourses here presented to us display some strength of language and reasoning, and will rather augment than diminish the reputation of the author, who is already known by several publications. Our perusal of them enables us to pronounce that they are well calculated to instruct and improve attentive readers; and if passages should occasionally present themselves which are too much laboured, and rise above the apprehensions of the generality of family audiences and schools, let it be remembered that Dr. Napleton writes also for universities.

Of these sermons, the first and second have an intended connection; the former, on setting God before us, the other on not caring for religion; and it will not be easy for a man, how much soever he may wish it, to avoid the conviction which they are calculated to produce. They are followed by two others on Faith; in the second of which, the preacher is naturally led by his text, (Rom. x. 10.) to speak of the occasions which may arise for Christians to profess their faith, in the social intercourse of life, and proceeds as follows:

Religious conversation does not indeed occur so often as might be expected, among those who are proceeding in the same journey, guided by the same light, tending unavoidably to the same periods, to death, to judgment, to immortality. The impiety of some, the hypocrisy of others, the different opinions of many, have brought it to pass, that the hopes and fears of eternity, though the first and last great object of a wise man's thought, are not the most usual. topic of his conversation. When and how these high subjects should be introduced or treated, must be left to private judgment and discretion, and decided according to circumstances and occasions. Our Saviour has given us two sentences, which, though referring to a particular season, may be taken as general rules. On the one part, give not that which is holy unto dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you:" On the other, "whosoever shall deny me before REV. Nov. 1806.

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men,