Art. X. Areopagus, by M. Diderot. Art. XI. Aftrology. The abbé Mallet, in treating of this topic, exposes the idle conceits of astrologers about the horary reign of planets, the doctrine of horofcopes, the calculation of nativities, fortunes, good or bad hours of business, &c. A confiderable part of this Effay confifts of an extract from the fecond book of Barclay's Argenis, on the vanity of this ridiculous art. 22084 Art. XII. Blindness, by M. D'Alembert. This article contains the fubftance of an ingenious little work, published in France in the year 1719, intitled, Letters on Blindness. The author's obfervations relative to profeffor Saunderson, and other blind perfons, are curious and philofophical.-It is very * observable, that the generality of thofe who become blind through accident, find, in the fuccour of their other fenfes, a refource, which they knew not of before. This our author obferves, is by no means the effect of a real fuperiority in the other fenfes, but is to be afcribed folely to those perfons being ...lefs diftracted by external objects, and become more capable of attention. Art. XIII. The foul of beasts, by Meffieurs Yvon and Bouillet. Thefe writers, in a long philofophical differtation, endeavour to prove the existence of a foul in animals, in oppofition to Des Cartes, and his followers, who maintain that brutes are mere machines. Their hypothefis, though adopted by the best philofophers of the prefent age, is, however, attended with fome objections, particularly the following: • If the foul of brutes be immaterial, it must be a fpirit, and if fo, it must be immortal, as well as the human foul,' Meff. Yvon and Bouillet reply: If we reflect upon the nature of the foul of animals, we defcry nothing therein that induceth us to think, that its fpirituality will fave it from annihilation. This fpecies of foul must be acknowledged, however, as an immaterial substance, fraught with a certain degree of activity and intelligence: but this intelligence is limited to indiftinct perceptions; this activity confifts but in confufed defires, of which thofe indiftinct perceptions are the immediate motive. It is very probable, that a foul merely fenfitive, and whofe faculties cannot be difplayed without the neceffary concurrence of an organised body, has been made to laft but as long as the body; nor is there any thing incongruous to think, that a principle, which is only capable of feeling, and has been created by the Deity for no other purpose but to be united to a certain organisation of matter, fhould, upon its diffolution, ceafe both to feel and E 2 exift; exift; because the compact of union can then no longer fubfift. A foul, thus merely fenfitive, has no faculties which it cant exercise in a state of feparation from the body; it can make no increase in the articles either of felicity, or of knowledge; nor, like the human foul, contribute eternally to the glory of the Creator, by an eterual progrefs of enlightened intellects, and still improving virtues. Moreover, it reflects not, forefees not, forms not any defires about futurity; and is only occupied about its fenfations, for the prefent moment of exiftence. It cannot, therefore, be infifted on, that the Deity is bound, by his gcednefs, to grant it a good, of which it has no idea; and to prepare for it an eternity, which it neither hopes nor defires. Immortality is not intended for fuch a foul; being a good which it is not qualified to enjoy, be caufe devoid of reflection; and there is a neceflity of antici-pating in thought the moft remote futurity; and alfo of being able to fay to itself, "I am immortal; and coine what may, E fhall never cease to exift, and be happy.” There is another objection against the fpirituality of the foul of brutes, taken from their fufferings. The authors of the prefent article fuggest a variety of confiderations, which take off the force of this objection; and, among the reft, the notion of father Boujeant, who, in a treatise intitled, Philofophical Amusement on the Language of Brutes,' supposes, that animal bodies are tenanted by demons, or the apoftate angels, who are faid in Scripture to have rebelled against the Almighty. Upon this hypothefis, the authors abovementioned: make thefe reflections: "How much are horfes to be pitied!" is a frequent expreffion of ours, when we fee one beaten in a most cruel manner by an unfeeling carter. How fad is the fituation of animals fequeftered to live in woods! Now if animal bodies contain not demons, let it be explained to us, for what crime committed they are doomed to come into this life, fubjected to many horrid evils, whose excefs becometh, in every other fyftem, an incomprehenfible mystery; whereas, if we betake ourfelves to fofter the opinion of Father Boujeant, no matter of debate can be more easily conciliated. The rebellious fpirits, or fallen angels, deferve a much more rigorous punishment than that which they now undergo, and thereby enjoy even a kind of happiness in their final punishments being fufpended: by which mild proceeding, the goodness of the Deity is juftified; as is the conduct of mankind for upon what other foundation could they have a right to put millions of animals to death without any neceffity, nay, often, for mere diverfion, but that of the Deity's authorising them fo to do? How could a juft and beneficent power give fuch a right to man over animals, fince, after all, they have as great a fenfibility of pain and of their deftruction as we have, if they were not fo many guilty victims of heavenly vengeance —which folves the difficulty." This hypothefis of father Boujeant we confider only as a jeu d'efprit, or, as he himself calls it, a Philofophical Amuse. ment. Art. XIV. Libraries. Anonymous. This article contains a fhort account of the moft celebrated libraries, ancient and modern. Art. XV. The Jewish Cabala. The anonymous author of this Effay gives us a view of the mystic doctrine of the Jews, their fymbolical method of expounding the Scriptures, and their opinions with regard to the Deity, fpirits, worlds, &c. We have here a fpecimen of the most chimerical abfurdities that ever entered the human brain. Art. XVI. Calumny, by Meff. Diderot and D'Alembert. Art. XVII. The Natives of Canada. Anonymous. We are indebted, fays this writer, to the baron de la Hontan for all the knowledge we have of this people, he having refided among them during the space of ten years.' This article, therefore, we fuppofe, is extracted from the baron's account of the Canadians. Their philofophical and religious tenets, if we credit this writer's reprefentation, are fubtile and refined, and far fuperior to any thing we should expect in a rude and uncultivated people. Art. XVIII. The Roman Ceremony of Canonization, by the abbe Mallet. This, fays the abbé, is a declaration made by the pope, in confequence of a long examination and many folemn acts, that such a perfon deferves to be inferted in the catalogue of faints, for having led a holy and exemplary life, and having performed fome miracles.' Writers educated in the religion of the church of Rome speak very gravely of the piety, the miracles, and the canonization. of the faints. But we fhould be apt to treat these matters in a very different manner. In many cafes, we fhould fufpe&t their piety to be hypocrify; in all cafes, we fhould look upon their miracles as impoftures; and their canonization as an impious prefumption, the enrolling of knaves and cheats in the catalogue of faints. Art. XIX. The Character of Nations and Societies, by M. D' Alembert. In this article, which is fhort, and confifts of general obfervations, we have the following reflection: It is remarkable, that wherever a defpotic government is made to prevail, there the people foon become indolent, vain, and fond of frivolous amufements. The manly tafte for the real fine, and the real beautiful, is foon loft among them. And in fuch a ftate no one either performs, or even thinks of great things.' We admire the fpirit of freedom, and the courage, which, M. D'Alembert has expreffed in this paragraph. His remark is a fevere reflection on the French government. Art. XX. Memoirs of Cardanus. Anonymous. Cardan was born in the year 1508 *. He was profeffor of phyfic in moft of the Italian univerfities. He was an amazing genius, but his writings contain many evident proofs that he was not always in his fenfes. The prefent article exhibits a lively picture of this very fingular philofopher. Art. XXI. The Hifiory of Cards, by M. Diderot, This article is chiefly collected from father Meneftrier's "Curious and Inftructive Library;" but contains very little information. Art. XXII. The Philofophy of Des Cartes, by M. D'Alembert, In this Effay the author gives us fome fhort memoirs of this eminent philofopher, and a view of the leading principles which are interfperfed through his writings. This publication is not extracted immediately from the Encyclopedie, but is a tranflation of the first volume of a work published at Geneva, in five volumes 12mo, entitled L'Esprit de l'Encyclopedie, ou Choix des Articles les plus curieux, &c. With refpect to the merit of these pieces, we cannot adopt the fublime opinion of the French compiler, who fays, They are to be confidered as fo many complete Eflays, or short treatifes, in which are centred all the powers of wit, taste, ele-' gance, folid philofophy, judicious criticism, polished erudition, and every thing that can contribute to render fuch performances inftructive and interesting.' This encomium will certainly be thought extravagant by every impartial judge. The reader may be pleafed with many of thefe articles, but he will never be enraptured. VII. Obfervations on the Religion, Law, Government, &c. of thes Turks. The Second Edition. To which is added, The State of the Turkey Trade, &c. 8vo. 6s. Nourse. WE 7E have already given an account of this performance în our Review of May 1768, but the confiderable additions and improvements inferted in this fecond edition require our particular notice, as conftituting a work almost intirely *Moreri fays 1501. new, new, and of the greateft utility. From the author's character both in public and private life, we are lead to read this performance with attention, knowing that he had the best opportunities of information of any traveller that has ever given an account of Turkey. It may indeed be affirmed that very few of those who have undertaken to publish a defcription of the Levant, were enabled by their station, like our author, to make an accurate inquiry into the customs, laws, and manners of the people, fo as to acquire a thorough knowledge of their fubject. Hence it is they fo frequently affume the privilege of indulging the flights and fallies of ima-. gination; fo that their narratives abound with romantic ftories and fictitious inventions, refembling rather Spencer's fairy fcenes, than the authentic accounts of perfons who write to inform mankind. Our author aims merely to inftruct his reader; he has neither faine nor intereft in view; and as his information may be fafely trufted to, it must afford more fatisfaction to thofe who delight in truth, than any other production that has hitherto appeared on the fame fubject. Before we take notice of the additional articles in this edition, it will be proper to observe that the author has carefully revifed his work, and very much improved his language and ftyle: these are particulars by no un worthy the notice of any writer, however confpicuous in station or fortune; they fhew a decent refpect for the public, who approve of elegance as well as folidity in literary entertain ments. The prefent edition contains two very large articles intirely new one which turns upon negotiations in general, with the manner of negotiating with the Porte in particular; the other which treats of the Turkey commerce, confidered from its origin to the present time. We fhall here confine our ftrictures to those two additional articles, referring the reader to our former analysis of the remainder of the work. The author begins his Obfervations on Negotiation, by laying it down as a maxim, and indeed there cannot be a more jult one, that experience is abfolutely effential to a negotiator; the first step therefore a perfon ought to take, who is intended for a political employment, fhould be to endeavour‹te fapply the want of practice, as practical knowledge is to be. acquired only by experience. For this end our author recommends two ftudies to the young negotiator, namely, that of books, and that of men at the fame time he acknowledges that neither the one nor the other can fully answer the great end of experience; though the imperfect information con E 4 veyed 1 |