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not terror, which superstition invents, he will be regarded and beloved, and will gradually draw instinct from its brutal state to its high rank of intellectuality, where, operating free from the prejudices of corrupted civilization, it will establish that happy order of association, which effects and secures the means and happiness of existence upon the basis of moral and absolute liberty; and by the union of mental force discover, study and promote wisdom, the cause of the well-being of all sensitive Nature.

The reflections that must take place in every contemplative mind, upon studying the preceding subject, must be very exalted and extensive, and cannot fail to force the ascending curve of intellect, by the ponderance and momentum of their pressure, to decline upon the centre self, and to penetrate as a bomb-shell into the earth, in the ratio of its weight and elevation.

The reflective mind will draw a comparison between the state of civilization, with all its attendant evils, and a state of Nature, with all its tranquillity and liberty.To aid in estimating the preference of either, the following illustration is submitted:

The machine man, according to the system of Nature, resembles a musical instrument, with the difference only that man is superior, as possessing consciousness, a quality of whose existence we are certain, though we know not how to define its situation or cause. The melody and perfection of the instrument should augment in an equal ratio with the consciousness.

Civilization may represent the instrument much played upon, and producing many tunes, though few in melody: these, however they may increase consciousness, do not improve it; for that is produced by melody alone.

Nature may represent the instrument playing few tunes, but all in melody, with little consciousness, in proportion to the small number of tunes. In this state, as no false notes of discord are produced, Nature might be easily taught to improve in melody and consciousness, and the instrument would be brought to perfection; whereas

civilization is so embarrassed with false notes, and a multiplicity of discordant airs, that to the difficulty of learning melody, a much greater is added, that of unlearning discord.

To explain this allegory.-A man born and educated in a state of civilization, who had unlearned the discordant notes of refined society, might communicate to these the melodious tunes or virtues he had learned, which would not fail to improve the melody of their existence; and in the same ratio consciousness would improve into intellectuality, and the moment the machine, or instrument, man, should arrive at perfection, in any part of the globe, it would not fail to spread over the whole; for truth and happiness being the universal pursuit of savage and of civilized man, are recognized the moment they present themselves to view.

The practice of mankind to teach or spread improvement has been the reverse of the above. Discordant airs, mistaken for melody, or virtues for vices, and vices for virtues, have been communicated by priests and rulers, and if they did but force mankind from tranquillity and content, into a tempestuous industry, and the imagination to predominate over instinct, by forming factitious wants, and vain desires, they were satisfied in thus extending civilization, without doubting of its quality, or inquiring whether it conveyed happiness or misery.

It is impossible that the moral operations of the human mind can be well directed, or flow pure till the source is discovered and cleansed. Men have been employed, since history gives us any knowledge of the past, to clear the river of humanity at its mouth; and hence the cause of so much dirt and misery, which accumulates upon the shores of society. No mortal has been bold or wise. enough to go in search of the source, being appalled by the abuse of the vulgar, the anathema of priests, and the tyranny of kings; and if this work, without executing so important an enterprise, should have the simple merit of stimulating some powerful mind to undertake it, the author will be amply consoled for all the abuse the ignor

ant vulgar may bestow on him, who tears from their fond caresses the child, error, to substitute a more amiable infant, wisdom, who, while he may demand greater attention, will abundantly repay them with happiness. Priestcraft, the nurse of the child, error, will gnash her teeth with malice, and in the disappointment of avarice, vent her vindictive anathemas, which will be proportionably impotent, with the declining power of despotism.

TURKEY.

THIS Country, partly in Europe and partly in Asia, claims all the identity of character belonging to the latter; and will serve as a very clear exemplar to demonstrate that the happiness of a people depends on its virtue, and not on its government.

This government is arbitrary, and the will of the prince, as in all other despotic states, forms the law; but the subject is miserable beyond comparison. He is robbed of his property, and deprived of his life by the officers of state, as European subjects are by robbers on the highway. Disputes among individuals for persons or property are terminated by courts of justice, who basely put their decision to sale, and induce both parties to buy their hopes of success so dear, that the victory is of no value. Justice is become so contemptible, that individuals prefer the appeal of force; and the dagger often decrees a more equitable sentence than the judge.

All social subordination and confidence is unknown, and the empire is united only by its name. The governors of provinces attempt no general acts of authority, but exercise them upon individuals seperately, whose persons they cruelly seize and put to death, and by appro

priating the property, purchase favor at court, at the expense of a widow and many orphan children, who are left to the cruel and lingering death of famine. These ignorant and selfish people are roused to vengeance, only when a bashaw or governor dares attack them in a body by the imposition of taxes; they then rebel, and he never fails to become a victim to their resentment, which suffers the wolf to carry off his prey one by one, but if he dares attack the whole flock, he then only rouses their destructive fury.

Nature, ever disposed to mix some sweet in the bitterest cup of life, has adapted their moral character to sustain these political miseries. They possess few of the physical wants, which luxury has introduced into European states; and the mind, instead of being agitated with impatience, and impelled to seek a remedy for its sufferings, sinks into the apathy of resignation, and moderating the energy of private action, rests on the general motion of Nature, and exclaims-Fate so ordains.

There is no doubt that all matter, however organized or modified, is subject to the same laws of Nature; but as man can never know her ultimate intentions, he will constantly operate to produce the well-being of his existence, and though the doctrine of necessity must soften the pain of resignation, under irremediable evils, it can never stifle hope, or suppress action, when reason points the way to relief and happiness. In the book of Fate, man can read only the page before him, and hope will always induce him, by action, to turn over another leaf, and he will reasonably expect to find many pages of wellbeing before he comes to the blank one of destruction.

This wholesome and orthodox belief in the fixed laws of Nature enables the Turk to submit patiently to the evils of life, and to modify the energy without ceasing the efforts and changes of action.

The character of this nation possesses no shade or gradation of contour or feature, that connects it with the European; and though in their dealings with Europeans, they have an apparent exactness in payment, this is not

the result of principle, but of fear; for the European merchants, through the influence of their consuls can force the payment, if refused, and this the Turks well know. They have no rectitude or honesty in their dealings with the native merchants, and indeed, the practice of honesty under a government, administered as in Turkey, would bring upon its author the imputation of folly, in the place of honor, and the same loss and inconvenience as would accrue from the practice of virtue in an association with thieves and robbers.

Notwithstanding the unhappy state of existence to which ignorance ever reduces mankind, a consolatory reflection offers itself to check the pain of a sympathetic mind, upon surveying the miseries of its fellow-creatures, which is, that the Turkish mind is not enslaved in the irrefragable chains of learned and interested error, which binds down the European mind to its iron bed, like a maniac, whose frantic movements to procure release accelerate destruction.

The ignorance of the Turkish mind is caused by the cloud of illusion spread by the ingenious impostor Mahomed, which the least dawn of light would disperse, and one star of truth would enlighten the whole moral atmo sphere of this country. But the European atmosphere is buried under the most palpable darkness of learned error, and in order to condense the vapor of ignorance that might be exhaled by the heat of wisdom, produced by the collision of human thought, there are laws formed to destroy that being, whose mind might produce a spark of truth, which, like electric fire, is inextinguishable, and must pervade all Nature, and whose light would serve to show the darkness. Then mankind would attempt in unison to dispel it, and by their collective force would effect it, and restore human nature to liberty, virtue, truth and happiness.

O hasten! men of wisdom, children of Nature, to association, and send missions over all the Eastern world, and you will make more proselytes of their unfettered

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