language, than the inconstancy of its opinion, to endeavour to raise something like a feeling of regret for the memory of the disgusting bill, over whose extinction it had pretended to triumph. It begins to talk of the interests of science, and the prejudices of mankind, in the established cant of the pseudo-philosophic school. The promoters of the body-selling bill mean nothing more by "interests of science," than the filling of their own pockets by obtaining the license of the legislature for the open traffic in human flesh. They want the glorious principle of "free trade," under the influence of which so many thousands are now dying of starvation, to be extended to the workhouses, and other abodes of human wretchedness, which the new system has filled with its victims, in order that they may drive a profitable trade in the merchandise of the grave. It is with this view, that the rites of sepulture are to be violated, the last offices of religion to be turned into a mockery, and those sentiments of pious veneration with which all people, savage and civilized, have regarded the sanctuary of the tomb, to be hooted down as ridiculous, by Act of Parliament ! 170 to study the works of great Anatomists, in the painful spirit of their scientific ambition. Hence the knife is every thing, and the accumulated learning of ages, nothing, with the student of modern days. To gratify this propensity for wholesale cutting up of the dead-this rage for the philosophy of the shambles-mankind are called upon to divest themselves of the instincts that are closely interwoven with the best feelings of our nature-the decent affection for the remains of their kindred-the hallowed respect for the repose of the tomb! What a price to pay, that those who are chary of their own bodies, may have free scope to cut up ours!" ROMAN ROADS. THE Roman stations of Lancashire were, Blackrode, Ribchester, Colne, Overborough, Warrington, Lancaster, the Sistuntian port, and Manchester. From the last mentioned of these places, situated in the direct line of communication from the south to the north of Britain on the west side of the island, Roman roads branched to six principal Roman stations, all of those roads having the Castle-field as their common centre. "The prejudices of our nature! Yes, they are those prejudices, which, like the charities of the human heart, a set of cold and According to Mr. Whitaker, who with conceited system-mongers would extirpate, exemplary diligence and perseverance exto introduce in their place one absorb-plored the Roman roads, that from Maning passion of barbarous selfishness. But the instincts which God and Nature have implanted in the mind of man for the wisest purpose, though they may be insulted, cannot be subdued by experimentalists in sordid legislation. If the interests of science required that men should abandon those sentiments of affection aud decent pride, which connect the recollections of the living with the unconscious remains of the dead, they would be purchased at too dear a price. But they do not require it-more study and less mangling would improve surgery beyond what the modern schools of science are likely to improve it. "We venture to say, that at present there are more bodies cut up, than are sufficient for any rational purpose. Books and principles require thinking, aud thinking is laborious. We live in an age impatient of industry, and we make "short cuts" to all sorts of acquisitions, whether they come under the head of learning or riches;-but travellers in the intellectual as well as the material world often find, that "short cuts" are the longest paths they could take-the one and the other too often end in weariness and disappointment. It is easier to operate on a dead body as a butcher, than cunium to Cambodunum commenced from the eastern gate of the Castrum, and, taking a north-east direction across Piccadilly and Ancoat's-lane, passed over Newton-heath by Haigh-chapel into Yorkshire; that to Eboracum branched off from the Cambodunum road about An. coat's-lane, and, passing through Street Fold in Moston, by the townships of Chadderton and Royton, continuing in a north-east direction through the small halting station at Littleborough over Blackstone Edge, to the imperial city, where Severus died, and Constantine was born. The road to Condate, like that to Cambodunum, originated from the eastern gate of the Castle-field, through the village of Stretford by the Ford of the Mersey to its destination to Rigodunum the way was by the Condate road, for a mile at least; then, taking the line of Throstle-nest, it passed over the Irwell at the place which gave the original name to Old Trafford, and by the Hope estate to Blackrode: to Veratinum the road must have issued out of that which led to Rigodunum, about the end of Hodge-lane, and, having passed Eccles, ranged through Barton to Warrington. The way to Rerigonium cor 171 Meum and Tuum. 172 The menced at the north-west gate of the Cas- earth, all the heart-breaking sorrows and trum, and, passing across Quay-street, unalleviated griefs. In that hour may we advanced nearly parallel with Dean's-gate, fix the commencement of all that is by the old church-yard to Hunt's-bank, wretched, evil, and calamitous. crossed the Irk, and then proceeded along parent's interest clashed with the son's, The the Strangeway's-lane, over Kersall-moor, and the son's with the parent's. to Ribchester. In addition to these, there brother forgot his sister, and the ties of The were several smaller roads, called Vicinal- affection seemed burst for ever. ways, from Mancunium, but the above were mother no longer smiled on her child, the the principal. child sought not the smiles of his mother. Horror herself added to her crimes, the unnaturalness of her cruelty. Henceforth Meum and Tuum reigned MEUM AND TUUM, (MINE AND THINE,) OR separately over mankind, and held absolute THE REIGN OF DISCORD. (An Allegory.) "O shame to men! Devil with devil damned SINCE the fall of man, the greatest differences that ever existed, have been those between the distinguished personages Meum and Tuum.-Before Man disobeyed the fiat of his Maker, though they still existed, yet were they united in one sweet bond of amity and peace. The will of the one was the pleasure of the other; nor could a prevaricating contradiction dissolve their union, or interrupt their felicity. Thus proving to each other a mutual support, they appeared ready and willing to defy the attacks of aspersion, or the sneers of malevolence. Though jealous mistrust endeavoured to sow the seeds of dissension, yet were the tares of the enemy rooted out from the soil, and their friendship by those very hostilities rendered the more endearingly united. They appeared like two young trees of the forest, whose intermingling boughs had entwined ́around each other, till they seemed to be nourished from the same stock. It was man that first broke this sacred union, this perfect felicity. He tore away their once lovely connexion, and destroyed their friendship and happiness. He placed them in situations that alienated their hearts and dissolved their affections. From that time forward their mutual obligations and their former endearments ceased-they were buried in the deepest oblivion. Then arose that bitter enmity which roused all mankind into one continued warfare, and never-ending animosities. From that ill-fated period may we date all the miseries that have visited this dominion over each half of the world. But, though the empire and influence of both these monarchs were so vast, yet, as the boundaries of each territory had never been particularly fixed, an unceasing interchange of animosities and deadly hatred was cherished by the inhabitants of each frontier. Constant feuds and quarrels arose, and much blood was spilt in the bitterness of enmity; but a reconciliation never took place, and the assigned distinctions of country remained undecided. At times the two monarchs entered into open hostilities, and marched at the head of their troops, engaging each other in combats of the greatest fury. Cities were sacked; towns and villages were burnt; and the greatest cruelties committed. Families were plunged into the deepest misery, lamenting the blind animosities that entailed so much wretchedness on mankind; whoever were the aggressors, both suffered, and suffered deeply. Victory alternately raised their courage, and increased their pride. The conqueror shouted, with a cruel exultation, and the defeated, still rankling with the wound of injury, imprecated the most bitter revenge. He who was favoured with the least advantage over his rival, was treated with the malignant snarling of envy. He who was guilty of weakness or folly, was branded with insult, scorn, and contempt. Philosophers had attempted to reconcile this cruel difference, but their conflicting opinions only savoured of the inveteracy of the party to which they belonged. Their sentiments were often just, but their codes of agreement were imperfect. This led many demoralized fools to sneer at the insufficiency of their wisdom, and laugh at their futile attempts. Some of these arbiters of mankind projected Utopian schemes, which, had they been practicable, would most assuredly have been of good effect. But even these philosophers shewed how small was their knowledge of the heart of man, and inculcated in their 173 On the Existence of Beauty. 174 lessons those precepts that flatter pride. | wherein was the only guide of moral conThey were generally treated with the duct. Contempt at first arose, and then greatest respect and reverence at the courts persecution. of their respective monarchs, but their advice only increased the existing hatred, and cherished the undiminished enmity. At length the eyes of these two monarchs were opened. They saw the holy precept, "Love your neighbour as your. self." They beheld it and admired, though the injunction was often opposed to philosophy. From that time their hatred ceased, and all distinction was levelled. Then indeed was the renewed friendship of Meum and Tuum rendered indissoluble. They were united with the silken cords of love, never to be again burst asunder by the fiend of discord. Contention and strife left the world, and with them all their concomitant misery; while peace and good-will returned, and with them that happiness which makes a Beaconsfield. Poets too sang of the mutual bliss of a reconciliation, and intimated that should such an union take place, the most delightful happiness would ensue. The bards were believed, but it remained to be decided who should make the first advances. He who first stooped to acknowledge his error, and sigh for a renewal of friendship, would only have been regarded as the dupe of infamy and cowardice. In this crisis, when utter ruin and desolation seemed to threaten both, when the effects of their hatred had undermined all that was dear. He who had long been fore-heaven on earth. told as the Messenger of peace, He who had long been regarded as the final judge of nations, appeared. Each monarch supposed that a mighty ruler would arise, who should crush the power of his opposer, and level it in the dust; each imagined that his own kingdom should be increased by the unresisted arbitrator of mankind. But what was their mortification, to find that the long expected Prince sprung from the lowest of mortals! What was their surprise, to hear him condemn most of the favourite maxims of those philosophers whose wisdom had hitherto been considered unimpeachable! What was their chagrin, to see their pride humbled, and their imaginary greatness counted as worthless vanity! not The authenticity of his mission was denied, and whatever was the difference of the contending powers, they both agreed in pronouncing their mediator an impostor. His servants, whenever they appeared at the two courts, were treated with insult and scorn. Some were ill-used and chastised; others were put to death. At length, when the cup of his sorrow overflowed, he himself was condemned to die with malefactors. But there were wanting partisans, even amidst this scene of wickedness, who, witnessing his open sincerity, his uprightness, and his zeal, as he attacked their governors, both admired and applauded his conduct. There were beside, a chosen few who dispensed his precepts, heedless of the cruelty they met with in return. But a superior power can never be controlled by the idle opposition of man. This mighty Prince and Counsellor had left behind him a Testament which sufficiently attested his divine origin. He had bequeathed to them his will, J. A. B. ON THE EXISTENCE OF BEAUTY. Ir is not unusual among metaphysical reasoners so to puzzle themselves about words, that, when they are at a loss for a definition of terms, they begin to suspect there is no certain idea annexed to them, and that consequently, they should be ejected from the language. It may be from such conclusions as these that many, among other erroneous notions, doubt the existence of beauty, forgetting that compound ideas admit of so many nice variations, that no single word can be found to express those ideas in all their bearings. The definition of beauty is extremely vague, but we may perhaps call it that quality in certain objects which, through the medium of the senses, makes an agreeable, though not a violent impression on the mind. The principal cause of beauty seems to be a variety in colour and shape, where nothing strikes the eye suddenly, but where the different hues and forms are so imperceptibly blended, as to be lost in each other. By attention it may be observed, that bodies composed of angles and angular parts are not very beautiful, but only those, as Hogarth has ably shewn, which are formed of curves and curved inclinations. At one time the idea entertained of beauty by some persons was, that it consisted in proportion, while others supposed it to arise from fitness; but both these hypotheses have been completely disproved by Burke, in his dissertation on the sublime and beautiful. For though proportion and fitness in many objects, particufarly those of art, are causes of beauty, yet 175 On the Existence of Beauty. can neither of them be called its source, as they are often found to exist independent of each other. We find that irregularity of shape in the vegetable world produces beauty, and we often see in beautiful animals, that their proportions are very different, and even opposed to each other. Compare the stately giraffe with the Arabian steed; the relative proportion of their limbs sets all rules at defiance, yet who will say that neither of them possesses beauty? With respect to the Platonic theory of fitness constituting beauty, when we would draw a parallel between those things which are grateful to the sight, with the utility attached to them, we are compelled to acknowledge its incorrectness; for objects, and those limbs or appendages of animals, which are the most useful, are not always the most beautiful. But as this essay is intended to consider the existence of beauty rather than its nature, the reader is referred to Burke on the Sublime and Beautiful, and to Blair's lecture on Beauty, for a closer investigation of the subject. In addition to the beauty perceived by the sight, we call the fragrance of perfume, the softness of feeling, and the chords of music, beautiful. Besides these variations, it is often found that the same objects appear beautiful to one class of people, and the contrary to others. While the unwieldy Moorish girl, daily fed with her enormous dish of kouskous, would never want a swarthy admirer, she would only disgust the refined European. The Chinese philosopher,* * with all his gravity, considered the English ladies "horribly ugly." He was astonished to find "red cheeks, big eyes, and teeth of the most odious whiteness, are not only seen here, but wished for; and then they have such masculine feet, as actually serve some for walking." This diversity of opinion has led many to conceive beauty to be only the pleasing result of fancy tutored by education, and that its aerial basis rests in a great measure upon the imagination. But we cannot suppose that the charms which so greatly operate in the actions and revolutions of this life have their origin wholly in fancy or education. He that would attempt to divest beauty of its reality, is only endeavouring_to_rob man of part of his happiness; and if by any abstruse disquisitions, himself should come to the conclusion that it does not exist, let him allow the world still to maintain its long established opinion. And while this "ignorance is bliss," let him not *See Goldsmith's "Citizen of the World," letter 3d. 176 labour to dispel the enchanting illusion, if indeed it be an illusion. For, "Who doth not feel, until his failing sight But to argument.-One of the reasons adduced to prove the shadowy nature of beauty is, that it is by no means an intuitive perception, but rather the effect of education. It is urged, that there cannot be such a dissimilarity of opinion on an existing object, when the mind of man is uni. versally the same; that is, the same in its ideas and feelings, though its powers may vary in different persons. For here we see that the same perceptions would lead one man to admire one thing, and another the very reverse; to suppose which, would be an absurdity. It may indeed be possible for this perception to vary, as the powers of the intellect vary, but it cannot be imagined that the same perception should contradict itself, any more than we can conceive that the same reasoning principles will at once assent to and deny the same proposition. Now, if beauty is not the result of a natural or intuitive perception, our ideas or knowledge of it must have been inculcated at some time and in some manner. We therefore come to the conclusion that it must have been insensibly acquired by education. In answer to this, we would say that a lovely object is the same to sight as a musical chord is to the ear, where all the notes are blended in one. It is true that what would be harmonious to one, is not entirely so to another, and that there are degrees of harmony. A chord on one instrument is not always so perfect as on another-one chord may please one person, and the contrary; yet, notwithstanding harmony remains essentially the same. Who would be so absurd then as to dispute its reality? Thus reasoning, we would draw a parallel between the beauty of sight and the harmony of sound, feeling conscious that there is an intuitive perception or chord within, which, when echoed from without by some object whose qualities are in unison, produces that sensation which we call harmonious or beautiful. It is true that different, and sometimes entirely dissimilar objects, will produce this sensation, and that the same objects will not raise the same emotion in every mind,—yet the effect is universally the same, be the cause what it will. And there are few who are so sceptical as to doubt the existence of beauty, because they are at a loss to define the cause. Again, reasoning analogically; it is not the same object which will excite fear in every person, yet who will pretend 177 On the Existence of Beauty. to deny its reality, or to refer it entirely to education. Education, it is true, will cultivate that which is in being, but it does not produce that which had no pre-existence. It has likewise been urged that beauty must indeed be a creature of the imagination, when it can be classed neither with the material nor immaterial world. That which is material, it is affirmed, is capable of being seen, felt, and accurately described; it is likewise susceptible of resistance, extension, diminishing, &c. Though its attributes may not always be entirely the same; yet, as soon as it is completely transformed, the original object loses its existence. If compared with beauty, it is seen that its objects, generally speaking, are only perceived by sight-that if any part, or the whole of it, is arranged in a contrary manner, it may still retain the property of beauty; and that, unlike other material things, it is incapable of being accurately described; for if any number of persons were to sit down and enumerate its necessary qualifications, their conclusions would scarcely ever agree, because that quality which in the estimation of some would be called beautiful, in the estimation of others would be quite the contrary. But this cannot be the case with any thing material, for if its properties are changed, it immediately loses its former name. If we examine it in connexion with those qualities which are immaterial, that is, not perceptible as gross matter, we shall find a marked distinction. Were any virtue, vice, feeling, or passion to be defined, the conclusion of every person in every condition would generally be the same. Magnanimity, for instance, is a noble loftiness of mind, that would scorn to stoop to any meanness for self-aggrandizement, but would readily submit to self-deprivation for the good of others. So it ever was, and is now. If we were to ask any number of individuals, they would concur in their description. But in enumerating the classes of these qualities, we feel convinced that beauty belongs to neither of them; for the idea of it is always mutable and often contradictory. In reply to this, we would say, that though beauty is not of the material world, but merely a quality in matter, yet the perception of it, perhaps, may be denominated immaterial. For, while the medium through which we receive its sensations is material, yet the perception itself has not the grossness capable of sight or touch. Now, it is the union of this quality in matter, which is the cause, with the perception, which is the effect, that produces the sensation of beauty. If there were no objects 134.-VOL. XII. 178 capable of eliciting that which is within, or if there did not exist a feeling of the mind to echo that without, beauty could have no being. It will be no argument to say that these objects are susceptible of change, and if there can still be found any ideas of beauty to accord with such changes, it must be the result of the imagination; for, as it was before asserted, the idea or feeling of beauty is called forth in different persons by different means. Critical caprice may offer many objections to fixed rules for the necessary qualifications of certain objects, and yet assent to their leading features. It may often suggest the alteration of a minor part, while it admits the general correctness of the whole. And it is even so with beauty, which, to the judgment of every individual, is immutable in all its most important principles, though not conceded to in some of its inferior causes. Before we draw up the conclusion of this essay, we will glance from the subject, the existence of beauty, supposing it to be established, and make a few observations on a more generally received opinion, viz. that beauty has no standard. We grant that it is absurd to raise a theory, and to endeavour to make nature subservient to its laws. But if, by minutely observing the causes by which she operates, we see that in all her actions, generally speaking, she works uniformly, it certainly is in our power to deduce a system according to her own laws of regularityand this system may be called a standard. If the reader would consult the excellent works, before mentioned, by Burke and Blair, he may see the causes of beauty accurately assigned; and whatever object possesses real beauty may be referred to those causes, which proves no less than that there is a universal standard for beauty. Where dissimilarity exists, it may be traced to custom or education, which possess such a vast influence over man in his ideas of all subjects. For, as Burke observes in his dissertation on Taste, "The pleasures of all the senses, of the sight, and even of the taste, that most ambiguous of all the senses, is the same in all, high and low, learned and unlearned." Thus, education, though it may bring us at length to admire what is naturally revolting, yet it can never affect the reality itself. But in order that the mind may discern correctly in all these things, care must be taken that prejudice never directs the judgment. On the whole, if we have proved that the idea of beauty is not entirely the result of education, but a kind of intuitive M |