intellect dealing with problems far above it, and, properly enough, place it under the custody of the police.

Such is partly the pith and substance of a highly interesting lecture. Not having been permitted to take notes, we have necessarily done injustice to the manner no less than to the matter of the discourse. The burthen and gist of the whole was to commend the speculative and subjective modes of speculation. It concluded with an eloquent and brilliant peroration, every sentence of which was a galaxy of starry pictures concerning the cheerfulness which is the constant habit of true genius- the one law of a mind in perfect health—and the propriety of its cultivation by all.

On Thursday the second lecture was delivered, on "The Relation of Intellect to Natural Science." The audience was more numerous than that attending the first: among the company were the Duchess of Sutherland, Lady Byron, Mr. Forster, Mr. Thomas Carlyle, and others. The discourse commenced with describing an analogy between vegetation and intellection, which was elaborately and eloquently conducted. In intellection were included knowledge, wisdom, and virtue. The argument of the lecture was "The Relation of Intellect to Natural Science." Man's progress had been gradual, in order that his fortitude might be tried, and his virtue exercised. Truths, accordingly, of the highest ultimate value have been late revealed. They have been delayed until the human mind has been prepared for their reception; otherwise, though truths, they might have been abused to evil ends. Heaven has been slow to trust us with edge tools. Man, meanwhile, has been impatient. His history has been a series of conspiracies to steal a march on Providence, and obtain its gifts without having first earned them by the requisite labor. Some degree of knowledge is needed to gain more knowledge. We have men of science among our acquaintance who could tell us probably what we want to know, if we did but know enough already to ply them with the proper questions. We must learn to question well. An ignorant querist is self-defeated. No short-cuts to knowledge are permitted. Mesmerism lately had seemed to present a ready means of question and answer; a command was, as it were, offered over the oracle of the human consciousness. But nature ever vindicates her law. No such facile process was available, and that bubble burst. Truth requires immense sacrifices. It cannot be surprised; it must grow. It requires vigorous effort. We like the signs of vigor: and most, its sign in a great memory. We remember what

is recent and forget what preceded, a frailty of which we are justly ashamed; for it is shallow thinking that produces short memory. It is nature's law that we shall keep no more than we use. The rich man is only really rich so far as he can use his wealth. Rich wants really make rich men. But for the most part, alas, our rich men are unskilful spenders. Thus it is with knowledge. Not childless is thought; it is reproductive. There is no fixture in the universe; and thus the thinker always finds himself in the early ages. He stands distinguished from the present. The boy of genius, somehow, never mixes with his family, but lives apart; wears a Gyges' ring, and disappears at noon-day. Every truth leads to another; the inquirer proceeds, sustained by hope in the infinity of the world. An infinity of use attaches to every atom. The same particle of matter is equally ready to become part of a man's eye or the talon of a crab's foot. Its value lies in its use, not in itself. The vulgar place emphasis on persons and facts, the wise esteem their qualities. Religion runs through the intellect, like two parallel lines. Integrity is the fountain of power. Every idea is a power, and creates its age. Thought uttered inspires first the highest minds, then descends from class to class; at length it leavens the masses, and makes revolutions. It is universal in its relations, and would give birth to the relative sciences for the exposition, could we but find them out. The discovery involves pain and difficulty as its primary condition.

The third lecture, delivered on Saturday, treated on the "Tendencies and Duties of Men of Thought." The universe, said the orator, was but a manifestation of thought. Hence its relations with the man of thought, and the eternal sympathy between them. Nothing less than the universe will satisfy the rational mind. He aims at the entire - the perfect. He repudiates all but the absolute; even on the score of economy. The intelligent gardener knows well enough that a good tree costs no more than a bad one, and better rewards in the end the necessary expenditure. Great, however, is the disproportion between the aim and the result. Means and conditions are requisite. A similar disproportion exists between the man and his work—that is, in the observer's apprehension. The artist is frequently so inferior to his production, music and poetry seem to fall superficially and accidentally—their recipients, their professors, seem frequently selected in so arbitrary a manner. These gifts are granted by a higher than human wisdom. The ship of Heaven guides itself, and will not accept a wooden rud

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der. This truth should be borne in mind when we propose to educate. Nature in the child is stronger than will in the father. We must do as we can but we cannot teach. We may sometimes suppress and burthen, but after awhile the original tendency triumphs. Evil instructions may even corrupt the pupil; nevertheless, the moral sense re-appears for ever. The true method of cultivation is simply to sow-sow — sow — nothing but sow. All the good we can do, is of a magnetic sort. We educate not so much by lessons as by personal presence. We would teach truth. What is it? Where is it? Who has it? These are the only valid practical views of literature. All writing is by the grace of God. Only the writers should write. What the man has to affirm let him affirm. The modern sage who required of his æsthetic friends, in their weekly discussions, that each should speak to the question written on his slatetablet, but no one make reference to what had been said by another, acted with the highest wisdom. Affirm, and affirm—that is all, — w know not the value of what we say. Speak from perception, not from memory A work of art should only be spoken of in its presence. All men are inspirable, if they will only speak from present emotion. They will speak as inspired, if they say only the beautiful words of necessity, and not repeat those of memory. The sacred power will not impart himself to us for mere tea-table talk. All men, in fact, are born with the same belief. Haberdashers and grocers are idealists. They all partake of the same creative energy-leaves and woods alike are made of air. Every man is born with his own polarity or bias. Every man has a facility which costs him nothing, to do something admirable for all men. That every man shall do what he prefers, and have at least two francs a day for doing it; this is the law, at bottom, of all the world. Each individual is the hero of his own drama. At first, he imparts his secret to his brothers and his wife. But, at length, he finds that they have also their own tragedy or farce to enact on their own private stage. He, therefore, soon ceases to bore them with his, and they to bore him with theirs. All parties, according ly, take severally to their private box, and make it each a theatre for their own playing in. Heaven has given to every creature its own weapon. Constancy and courage are better than pikes and arms. The victory is given to fortitude and perseverance-to endeavor, steady, earnest, perennial endeavor. The artist must pay for his learning and doing with his life. Enthusiasm is the daring of ruin for the sake of its object. Power is concentration; dedication to a task. Success is proportionate

to our faith in truth. Many literary men, doubting this, argue as if they would patronize Providence. True elevation of mind consists in the perception of a law over it-a law that governs all minds. The soul stipulates for no private good. It is only vulgar religionists who are merely anxious for their own personal salvation. Such as they are, even the gods themselves could not help them. There is but one law, one truth, for all. The weight of the universe is pressed down on the shoulders of each slave to hold him to his task. No one thinks alone - no one acts alone. Divine assessors, like police in plain clothes, accompany, in the shape of his companions, every man throughout his career. Religion in Europe and America seeks a higher development. Numerous are the respectable gentlemen in search of a religion. Old faiths have spent their force. The Turk's belief in fate - the Buddhist's vision of God in all his friends and enemies- the Greek's apprehension of destiny and duty, and the antagonism of both to will attract by the simple and terrible in idea. Such laws are their own evidence. Religion is so. Systems may change, but there is a religion that survives men and forms, and speaks at all times to the human conscience. The nameless thought! the nameless power! the super-personal heart! in which we live, think, feel, may neither be described or comprehended. This we still reverence-content in the conviction that the universe understands itself, and that all the parts play into a sure harmony.

The fourth lecture, on Tuesday, the 14th, was on the subject of "Politics and Socialism." It commenced with characterizing the spirit of analysis and criticism by which the present age is distinguished. The political orator, acting in concert with it, was forced to expose the hollow charities of the day, and thus excited the discontent of the complaining masses. These were even more ready than the better conditioned to appreciate this species of argumentation. Napoleon harangued the French populace, but found the inhabitants of the Faubourg St. Antoine the readiest to listen to reason. Yet, of all empiricisms, analysis was the ghastliest. Far other spirit inspired the fiery ejaculations of St. Augustine, Thomas A'Kempis, Milton, Jeremy Taylor, Sir Thomas Browne. Look at the pious diaries of the men of the Commonwealth. cays of piety beget the decays of learning. Our age no longer consults lexicons and grammars, but demands a sufficient reason. The surviving traditions of Church and State chiefly remain with those whose affections predominate over intellect, and in particular the love of good

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eating. The last, too, frequently overrides every other consideration. Permanent wants rely on dynamical means. The Conservative, or man of property, refers all naturally to the institutions that favor its growth and protection. The wants of men remain as they were. Commerce is still their child, nurse, and father. It encroaches on all sides: "Business before friends" is its motto. Education and religion, equally degraded to mercantile uses, aim only to make good citizens. All truth is practical; but men, by such secondary means, are kept from its immediate perception. Such means are multiplied by scientific discoveries and inventions, whereby so much is done for the individual, that not enough is left him to do for himself. Steam has annihilated the head wind. Yet is the social mechanism admirable in what it achieves and projects. The elements are made tributary; the laws of nature subjected. Gravitation is taught to be useful, and the sea itself made to pay for its salt. Electricity, chained to the telegraph, does the business of correspondence instead of the postman. Great as are our powers, we are on the eve of attaining greater. Nevertheless, the lecturer felt convinced that our hands would not be utterly unbound until our sanity was secured. Filled with wonder at our success, we say, "let us make our state perfect; the world shall be rendered as geometrical as a bee-hive." All men are in a false position, and the philanthropist would put them in a better, especially in relation to loaves of bread. Hence the necessity for the moral engineer. Mr. Emerson could not refrain from doing honor to the generous ideas of the Socialists - Owen and Fourier. They were not content with the ordinary level of the vulgar philanthropist looked beyond the soup-society and the charity concert- and draughted into their schemes the accommodations of the palace for the humblest in the community. Let such conceptions be gratefully appreciated, for they who think and hope well of mankind put the human race under obligation. They are the unconscious prophets of a true state of society-men who believe that in the world God's justice will be done. Before we censure their systems, let us remember that each is, after all, but a piece of private history. Let us do what we can with our own facts, before we find fault with those of others; and in rightly arranging them, we shall find enough to do. Yet it must be confessed that the tender-hearted philanthropist frequently unmans, in providing for man-he subordinates him to the bread by which he is to be nourished. The eater of the bread should be the chief point of consideration. Sad to hear is it of the starvation of the masses, yet the history of all the

individuals composing them, did we know it, might justify the sore trial. Thus, also, for the dreaded evils of popular governments compensations might be found. Mr. Emerson anticipated in England no revolution. A scramble for money there might be—but no revolution. The system, after the scramble was over, would continue the same. When he saw changed men, he would believe in a changed world. Successful communities were due to the presence and influence of some great man. The ONE MAN was wanted the Lycurgus. Majorities were now so successful, from the want of a true minority- the MINORITY OF ONE. Greatness depended on individualism — would not live in phalansteries—but preferred the separate house. Spoons and forks, and such common utensils, might be thrown together, but vases and statues must each have its own pedestal. No doubt there was a plan successively realized in nature. In the vast procession of things, this age is ours: like some rock or island to a wandering sea-bird. If the heart of nature labors with any secret, she will mould the hero to announce it.

The fifth lecture, entitled "Poetry and Eloquence," was delivered on Thursday, the 15th; and the sixth and last, entitled "Natural Aristocracy," on Saturday, the 17th inst. Being connected in argument, we have reserved them for one report. Eloquence, the lecturer affirmed, was a fact of universal interest. This, however, did not preclude great differences in the character of audiences. There were also many different audiences in one audience. Every man is naturally an orator, however for a time mute – hence every man is susceptible to the effects of oratory. The wise are compelled, because they abstain from government, to live under the gov ernment of worse men. So with those who compose the orator's audience; they submit to hear bad orations because they will not themselves speak. Brought to the standard in the hearer's mind, even Chatham and Demosthenes cannot satisfy his reasonable expectations. He remains dumb, simply because he has never been searched to his last energy; were he so, he would suddenly find in his feelings, thoughts, words, the manifestations, first of the terrific, next of the sublime. Words were, among the Spartans, who used them sparely, the sharpest weapons. Two or three of them are sufficient to induce despair or to inspire hope.

The end of eloquence is to alter, on the part of the audience, the convictions and habits of years. For this the orator must gain sovereign possession of the assembly. It is required that he should be a large composite man. The audi

We heard of "men of the world." Mr. Emerson wished to see the true men of the world men with catholic capacities, with universal instincts. The discriminating mark of such aristocratic man was, that he should be total, not special, in his character and acquirements, and thoroughly respect truth. It is in proportion to their ability that men value truth. The most able are the most simple. All that is simple is sufficient for all that is good. Where there is original special power, the individual immediately commands his proper rank.

Mr. Emerson next discoursed of "men of sentiment and men of manner." It was the general sentiment to show reverence for superiority. Sentiment was fidelity to a thought. It was this which gave the prestige to the soldier's character his devotion to honor. Here was a man whose profession showed him to be ready at all times to be responsible for his acts with his life. Thus it was that the sword commanded more respect than the spade, more useful as the latter is. Would we thus devote ourselves to great ends, we must give up the approbation of people in the street. What can they know of purposes like yours? They can neither estimate your failure nor success. Our successes are made up of failures. Great minds disregard superficial successes, and despise the means of attaining them.

Nature creates a symmetry between the mental and natural physical power-provides a large brain for a great mind In the hereditary transmission of excellence, however, she is capricious. Yet fathers truly predicate of their own certain aptitudes that they cannot of others' children. Tawny white will, however, in the course of time and generation, become, under an African sun, altogether black. Circumstances modify original tendencies. Great minds justify nature. Neither spend they much attention on

tic necessities. Luther could not count the puddings in his kitchen. Those who are doomed to lead, need, however, good associations — associations with leading things and leading men. Yet the insipid conversation of some who have spent their lives in the company of distinguished persons is remarkable. Talk of the atmosphere of a planet; man requires an appropriate atmosphere. It, however, requires two for its production.

Good nature and good breeding are adjuncts of aristocratic conduct. To these all topics whatever are open questions. High culture requires that actions shall be as true to nature as to come spontaneously; and life, in accordance with her deeper operations, be passionless and calm. Such habits comport not well with the mass, and belong only to the select few. Dorians and Persians are constitutionally unfitted for each other- the former coldly unmoved by life, and love, the latter warmly alive to the emotions of both. The highest natures are readily served - gratuitously, too. The bloodroyal never pays. All other freely sacrifice not only fortune but life in its cause. Who would not freely die, that there should be a better man? Great men, too, are permitted even to set bad examples - vices are overlooked in them which are resented in the vulgar rich, who make no compensation for the evil habits they indulge in by the good service that they otherwise render. But the essential distinctions of aristocracy are all of a moral character.

Such is a rapid outline of Mr. Emerson's course of lectures. In our report the substantial principles are, for the most part, given; but for the rich illustrations by which they were supported we must await their complete publication by the author himself, who, we understand, will in about a fortnight return to America.-Jerrold's Newspaper.

Partnership en Commandité, or Partnership with Limited Liabilities. Effingham Wilson.

The title of this work conveys a very imperfect idea of its contents. The subject indicated is fully developed in the terms of the title, but a great deal more is superinduced of the highest value. Though it has fallen to our lot to read very many statistical works, we have seldom

met with one more lucid in its figures, more instructive in its facts, more comprehensive in range of observation, or more conclusive in its reasoning. It is a book of permanent utility, from which the merchant may derive knowledge, and the statesman practical rules of conduct; and in the present decline of our foreign trade we can strongly recommend it to the careful perusal of our struggling manufacturers. To justify this praise of an anonymous publication,