*128 Humboldt's View of America and its Native Tribes. [Sept. 1, ber of insulated facts. They found, in America, Chinese and Egyptian colonies, Celtic dialects, and the alphabet of the Phoenicians. While we yet remain in the dark respecting the origin of the Osci, the Goths, and the Celts, they pretended to pronounce decisively on the origin of the tribes of the New World. Other writers, on the contrary, amassed materials, without ever raising themselves to any general notions: a proceeding from which the history of nations can derive as little benefit as the different branches of the natural sciences. I shall deem myself fortunate if I shall be thought to have equally avoided both these extremes. A small number of tribes, far distant from one another, as the Etruscans, the Egyptians, the Tibetians, the Aztekians, exhibit striking coincidences in their buildings and religious institutions, in their division of the year, in their returning periods of time, and in their mystical representations. The historian ought not to overlook these coincidences, for which it is just as difficult to account as for the resemblance between the Sauscrit, Persian, Greck, and German idioms; but while he rises to general ideas, he should know how to stop at the point where we are abandoned by certain facts. Agreeably to these principles, I will attempt to state the results deduced from the data which I have been enabled to collect concerning the native tribes of America. An attentive examination of the geological relations of the New World, and a consideration of the equilibrium of the waters spread over the surface of the earth, forbid the assumption that the new and the old continents rose at different times from the bosom of the deep. On both hemispheres we perceive the like series of rocky strata lying one above another, and probably the granite, gypsum, and sand-stone formations in the mountains of Peru, had their origin at the same period as the corresponding strata in the Alps of Switzerland. The whole globe has apparently been visited by the same catastrophes. On the summits of the Andes, at an elevation exceeding that of Mont Blanc, are found the petrified muscles of the ocean. Fossile bones of elephants are scattered over the equatorial regions, and, what is remarkable, they are met with, not only under the palms in the torrid valleys of the Oronoko, but on the highest and coldest plains of the Cordilleras. In the new as in the old world, whole creations and whole species of organic bodies have become extinct, to give place to those which now people the earth, the air, and the waters. No grounds exist for presuming that America was first peopled by men at a inuch later period than the other continents. The luxuriant vegetation, the breadth of the rivers, and the partial inundations are powerful obstacles to the migration of nations in tropical countries. Extensive tracts of northern Asia are as thinly peopled as the savannabs of New Mexico and Paraguay, and we should by no means presuppose that the countries first inhabited must necessarily be the most populous. The question relative to the origin of the population of America can no more belong to the province of history, than those concerning the origin of plants and animals, and on the distribution of organic germs, to the natural sciences. History, when it goes back to the most ancient periods, exhibits to us almost all the parts of the globe inhabited by people who look upon themselves as aborigines, because their ancestry is unknown to them. Amidst a variety of tribes who succeeded and intermingled with one another, it is impossible to decide with certainty from which of them the popu lation first proceeded, and to define the limits beyond which the empire of cosmogonal tradition commences. The tribes of America, with the exception of those that are nearest to the polar circle, belong all to one single race, which is distinguished by the form of the skull, complexion, very scanty beard, and straight hair. The American race exhibits striking analogies with that of the Mongol tribes, which comprehends the descendants of the Hiong-nu, so famous under the denomination of Huns, the Kalkases, the Calmucks, and the Burattes. Recent observations have even demonstrated, that not only the inhabitants of Oonalashka, but several South American tribes also, denote, by the osteological characters of the skull, a transition from the American to the Mongol race. If the sable African race, and the numberless tribes which inhabit the interior of Asia and its north-eastern regions, and to which systematic geographers have given the indefinite appellation of Tartars or Tschoudes, should ever become better known to us, the Caucasian, Mongol, American, Malay, and Negro races will be less widely separated than they have been, and we 1814.] Answer to the Biblical Query. shall recognize, in this great family of man, one single original, which has undergone various modifications from circumstances that we shall, perhaps, never be able to penetrate. The native tribes of the new world, though all of them are allied by very essential characteristics, yet, on the other hand, present, in their moveable features, in their more or less dark complexion, in their shape and size, varieties not less striking than the difference which we perceive between the Arabs, Persians, and Slavonians of the Circassian race. The hordes, however, which rove about in the burning plains of the equinoctial regions are by no means of a darker colour than the mountaineers, or the inhabitants of the temperate zone; whether it be that in man, as in most animals, there is a certain period of life beyond which the influence of climate and food is insignificant, or that the deviation from the original mode is not perceptible till the expiration of many centuries. From all that has been observed, however, it results, that the Americans, like the Mongol tribes, have a less flexible organization than the other Asiatic and European nations. The American race, though less numerous than any other, is dispersed over the greatest portion of the globe. It extends, through both hemispheres, from 68° N. L. to 55° S. L. It is the only one that, at the same time, inhabits the scorching vallies bounded by the ocean, and the ridges of mountains elevated more than 200 fathoms above the Peak of Teneriffe. (To be continued.) ANSWER to the BIBLICAL QUERY in the SEVENTH NUMBER. To the Editor of the New Monthly Magazine. THE Biblical Query, in your last 129 dent. In all the three accounts, Mark xiv. Matthew xxvi. Luke xxii. our Saviour is represented as exhorting his disciples to watch," previously to his departure from them; a departure, most trifling in point of distance; png," a little way," according to two of the evangelists; and, according to the third, the specific space of not so much as a stone's throw, but "about a stone's throw;" woll hide Bohny After so earnest an exhortation, it is scarcely to be conceived that they should fall into so profound a sleep so very suddenly as not to hear or attend to what he said at so very short a distance from them; and if he continued upon the spot afterwards, either in prayer or meditation, it might be then, and not before, that they suffered themselves to be overcome with sleep. That he continued in prayer, might be collected, perhaps, from Luke xxii. 44; or in meditation, from Mark xiv. 37, or Matthew xxvi. 40; Outw; en xvoals MIAN ΩΡΑΝ γρηνοζησαι μετ' εμε; What, could ye not watch with me ONE HOUR?" He prayed thrice, at least, and thrice turned to look upon thein, vorgefas; this must have occupied some space of time. That his disciples were witnesses of his agony, would seem plain from St. Luke's account, who particularly tells us, they slept "for sorrow." It was their grief at the sight of his sufferings that overcame them; no unnatural effect of extreme distress of mind. Of the struggle they underwent, some notice seems to be taken, in the use of the word amoяan, Luke xxii. 41, which, in the active form, at least, would imply some violence, and has been thought to signify that our Lord was obliged to tear himself from them to vent his grief. The three disciples he specially selected on this occasion, were those who bebeld his glory in the transfiguration, Luke ix. and were, probably, on that very account, as Dr. Priestley has observed, selected here to behold him in his lowest state of humiliation. Then they slept through awe and astonishment, Luke ix. 32; and here, again, through "sorrow" and concern. No commentator, whom I have been able to consult, appears to have been struck with the difficulty that has startled Inquisitor, and which, in fact, is, I think, no difficulty when only examined and considered in the way I have suggested. I am, sir, Your obedient servant, August 4, 1814. N. 130 Mis-statement in Rees's Cyclopædia. CORRECTION of a MIS-STATEMENT in REES'S CYCLOPEDIA. To the Editor of the New Monthly Magazine. SIR, I AM sorry to find in Dr. Rees's re spectable Cyclopædia, a severe and unmerited reflection on a very respectable body-the royal society of musicians. In the biographical article concerning Mr. Pinto, it is there stated that his widow, the once much famed Miss Brent, solicited charity from the musical fund, which was refused her. The fact is, that Mrs. Pinto, Signora Galli, and a long list of other vocal and instrumental performers, not members of the society, have, at various times, experienced its bounty; and that Mrs. Pinto, in particular, enjoyed an annuity from the society for many years, and till the time of her death. The truth of this statement may be easily proved by applying to the secretary. The society, with a liberality which does them honour, have for many years past made it a rule, after amply providing for their own members, to set apart an annual sum to be distributed among the most deserving professors, not being members. Baker street, Aug. 9. G. J. For the New Monthly Magazine. ON TASTE in LITERATURE and the FINE ARTS. AS so many speak of taste without understanding its nature and properties, it will be proper first to give a definition, after that shew how it may be improved, and then point out its principal advantages. A short and yet comprehensive definition is very difficult, but it may be thus defined.-Taste or mental discernment is a peculiar faculty of quickly perceiving excellencies or defects so as to be soon delighted with the former and disgusted with the latter. If any thing may be called the standard of taste it is nature, because no one can be eminent for it who is defective in any natural requisite, especially as it respects poetry and music. The memory and imagination lend their assistance to the various operations of this intellectual faculty; but they would not make it correct with out a rectified judgment, which is of essential service in exercising taste on all its objects. Fashion is often agreeable to it, but sometimes not, because fashion is arbitrary and fluctuating, whereas truc taste is a permanent principle. And yet taste is visible in dress when well adapted to the person, the circumstances, and the situation in life. Nature in some [Sept. 1, has the principal hand in producing this refined quality, so that such have a native genius and soon refine in taste: but where it is the effect of cultivation, it may be many years before brought to maturity. There certainly is a false taste, which may be discovered by being either affected, coarse, or incorrect, and so may be distinguished from the true, which is free from conceit, and in some persons very accurate and delicate. It has been often observed that such as have received a classical education are the most conspicuous for taste in literature and the fine arts; and yet very few great linguists are men of taste. Longinus affirms that the united approbation of persons of nice discernment in composition is the test of the true sublime, and this we may say is the criterion of taste in literature and the fine arts. Where there is original genius there must be this intellectual quality; but it is very encouraging to think that where there is no inventive faculty, nor deep skill in foreign languages, there may be taste; and the following are some of the best means to attain and improve it. In the first place, read the best modern cuthors. The style of most old English authors is so bad, that no person of taste can attentively peruse them; nor is it necessary, because most of their best sentiments will be found in the productions of Addison, Blair, Johnson, Goldsmith, More, Thomson, and Pope. These and many more in prose and verse are standard authors in the English tongue, and it is by well studying them that a taste for the sublime and beautiful, both as to sentiment and language may be attained. But as no one can be supposed to read all the works of these admired authors, perhaps a very judicious selection of their best pieces may be most advisable for young persons. The most celebrated of these selections are:-Murray's English Reader and Sequel-Pinnock's Explanatory Reader, and the various pocket numbers of the Literary Miscellany. Secondly, study the best patterns of art. It is the office of taste in painting and prints quickly to discern the beauties both of design and execution in the various productions of Rubens, Vandyck, Kneller, Reynolds, Vertue, Heath, Boydell, and many more. In like manner a musical ear will nicely distinguish, and be charmed with the fine harmonious parts of the celebrated pieces of Handel, Haydn, Mozart, Hooke, Dibdin, and others: and as in these two polite sciences there is the old and like 1814.] Rev. Mr. Scruggs on Taste in Literature, &c. wise the new school to each, of which there are great masters and admirers in modern times it is the province of this discriminative faculty to find out their respective merits. Architecture likewise affords a wide scope for taste, either in constructing or ornamenting various buildings in each of its five different orders. Gardening also admits of much taste in selecting, arranging, and culti vating the vast variety of such natural productions as appear in the kitchen, fruit, and flower gardens. Thirdly, Keep the most improving company. An intimary with such as are eminent for literary, scientific, or polite accomplish ments, will facilitate mental improve ment, and we may learn their elegant manners. On the contrary, being too often in the company of those who are uncultivated, and have no desire to excel in literature or the fine arts, will tend to injure a fine taste, especially in youth. Indeed, as the younger part of life is the prime time to form a correct taste, youth should be guarded against whatever is vulgar or mean, and as much as possible accustomed to every thing which is delicate, refined, and elegant. As to the advantages peculiar to those who possess this sensibility to beauty, and aversion to inelegance, they are many, some of which are as follow: viz. 1. It produces a dislike to vulgar gratifications. While many, even in genteel life, for want of taste, are pleased with low sports and pastimes, such as possess this refined principle, employ their time and talents in a more rational manner. On this part of the subject Lord Kames thus writes:-"It is scarcely possible that persons of taste should be given up to low pursuits, or find their leisure hours hang heavy on them; for if they do not excel in painting, poetry, music, or any of the liberal sciences, yet they are delightfully employed in cultivating them, and have an aversion to vulgar or unprofitable amusements. They have so many mental enjoyments, that they do not seek for improper company to pass away their time, in youth or middle age, and when old age comes on, taste is a remedy against its usual infirmities."-2. It cherishes the best social affections. As persons of taste in general have tender feelings, and more sympathy and benevolence than others, so in common, they discharge domestic, relative, and friendly duties, in a better Here the remarks of an elegant writer are very appropriate: A cultivated taste, while it keeps under mauner. 131 the worst passions, cherishes the best; and the temper being thus improved, the mind is more disposed to friendship and virtue. One that has well digested his knowledge of men and books, has little pleasure but in the company of a few select companions; and his affections being thus confined within a narrow circle, no wonder that he carries them further than if they were general and undistinguished."-3. It affords very supe rior intellectual delights. Such as pussess this mental relish are ever lamenting that they find so few who have ge nuine taste; but Mr. Burke thus accounts for it :-" There are some formed with feelings so blunt, with tempers so cold and phlegmatic, that they can hardly be said to be awake to any thing refined during the whole of their lives; upon them the most striking objects of nature or art make but a faint and obscure impression. There are others, so continually in the agitation of sensual pleasures, the drudgery of avarice, or heated in the chace of honour, that they never pursue the calm and elegant enjoyments of the mind. Besides these, there are multitudes so immerged in business or domestic cares that they have no leisure to seek after the enjoyments of taste." This mental sensibility, it will be acknowledged, makes us more susceptible of painful sensations from the troubles of life; yet taste helps the wise and prudent to avoid many of these. But the intellectual enjoyments which persons of taste have in study, in the acquisition of knowledge, and agreeable conversation, are so great and various as can only be conceived by those who possess this most delightful mental principle. In short, there are no pleasures equal to those of a correct and vigorous taste, except such as are purely spiritual, and where real religion and taste are united, such persons, if they have bodily health, may enjoy the greatest earthly felicity. Lastly, it capacitates for much usefulness. Many men of great erudition are of little benefit to society for want of taste; whereas, some who have it, though very interior to them in learning, are frequently very useful. This is evident, because taste qualifies many, with only a moderate share of learning, to be accredited authors, to keep public seminaries, or engage in private tuition, as well as to shine in conversation. I shall finish this essay with the following general observations by a modern author, which include some remarks not noticed in the foregoing ob 132 Memoir of Professor Griesbach. servations on the subject. "Taste is used in a figurative sense, to denote that faculty of the wind by which we perceive and enjoy whatever is beautiful or sublime in the works of nature or art. Like the taste of the palate, this faculty relishes some things, is disgusted with others, and to many is indifferent; and from these obvious analogies between it and the external sense, it has obtained its name. When the appellation of a man of taste is given to any one, it is intimated either that he is a proficient in some of the polite sciences, or at least that he can quickly distinguish what is good or bad in what he has seen, and [Sept. 1, professes to understand. It is also applied to the elegancies of life, for when ladies or gentlemen can make themselves or what belongs to them appear in a modern style to the best advantage, they are said to have a taste for those things in particular. The term is very fre quently used respecting dress, furniture, entertainment, and amusement. It may likewise be added, that it is always an honorable term of distinction; for as reason distinguishes the human race from brutes, so taste does one rational being from another." Buckingham. G. G. SCRAGGS. MEMOIRS OF EMINENT PERSONS. BIOGRAPHICAL MEMOIR of JOHN JACOB GRIESBACH, late PROFESSOR of DIVINITY at JENA. By FREDERIC AUGUSTUS KÖTHE, PROFESSOR at JENA. JOHN JACOB GRIESBACH was born on the 4th of January, 1745, at Buzbach, in Hesse Darmstadt. His father, Conrad Caspar, minister of the place, and married, in 1743, to Johanna Dorothea Rambach, received a call, a few weeks after the birth of his son, to Sachsenhausen, was, two years afterwards, appointed minister of St. Peter's church, Frankfort; in 1767, became consistorial counsellor there, and died in 1777. Young Griesbach was early distinguished by rare qualifications and a thirst of knowledge. Having acquired the rudiments of learning from the instruction of private teachers, he pursued his s'udies at the Gymnasium of Frankfort under the rectors Albrecht, (styled by Göthe, in his Life, an original character,) and Purmann, and in particular became thoroughly conversant in the leari ed languages. On the 26th of April, 1762, he removed to the university of Tübingen, where he had Schott, Baur, Hoffmann, and Kies, for teachers in philology and philosophy, and Reuss, Cotta, and Sartorius, in divinity. These he held in high respect, and remembered with pleasure, even at a late period of life, the hours which he had spent especially in the society of Baur, and the solid instruction which he had enjoyed from all. In September, 1761, helen Tübingen, and went the following month to Halle, where, besides the science to which his attention was principally devoted, he pursued his philosophical and philological studies under the direction of Segner, Meier, J. P. Eberhard, and J. L, Schulze. In divinity, he was a diligent disciple of the elder Knapp, Nosselt, and above all of Semler, who distinguished and admitted him into his more select circle. In October, 1766, he repaired to Leipzig, where he chiefly improved himself by the lectures of Ernesti and Reiske, but likewise attended those of Crusius and Morus, Gellert, Ernesti, junior, and Schrökh. He had now completed his academic studies, in which he had collected an ample and well-arranged store of knowledge in divinity in general, and particu larly in criticism and ecclesiastical history, to which he already resolved to dedicate his labours. In October, 1767, he returned to Halle, where he, the same year, defended his Diss. de fide historica er ipsa rerum quæ narrantur natura judicanda, which was his first literary performance (4to. 1767.) Oct. 22, 1768, after defending his Diss. hist. theol. locos theologicos ex Leone M. Pontifice Romano sistens (Hal. 1768, 4to.) he ob tained the degree of M. A. and left Halle on the 25th. He then spent some time with his parents, in preparing for a course of travel, the object of which was most intimately connected with his studies. To obtain a more thorough insight into ecclesiastical history, he deemed it neces sary to observe various religious sects with his own eyes, that he might be able to form so much the more independent an opinion respecting them. For his critical labours, the use of the English libraries, and of the most celebrated and least known manuscripts was of essential im portance; he was desirous of personally examining, comparing, and proving, the correctness of those canons of criticism which he had established for himself. He was likewise solicitous, as the best |