Having finished his reply to the criticisms of his principal geological assailant, our author ventures, rashly and ill-prepared, to discuss the religious bearing of his speculations.

*

"I have now," says he, "to allude to a class of objections, different from those made on scientific grounds; but, fortunately, not less easily replied to. It has appeared to various critics, that very sacred principles are threatened by a doctrine of universal law. * A natural origin of life, and a natural basis in organization for the operations of the human mind, speak to them of fatalism and materialism; and, strange to say, those who every day give views of physical cosmogony, altogether discrepant, in appearance, with that of Moses, apply hard names to my book, for suggesting an organic cosmogony, in the same way liable to inconsiderate odium. I must firmly protest against this mode of meeting speculations regarding nature. The object of my book is purely scientific. The views which I give of this history of organization, stand exactly on the same ground upon which the geological doctrines stood fifty years ago. * * * A little liberality of judgment, would enable even an opponent of my particular hypothesis to see, that questions as to reverence and irreverence, piety and impiety, are practically determined very much by special impressions on particular minds. * * * The absence, however, of all liberality on these points in my reviewers, is striking, and especially so in those whose geological doctrines exposed them to similar misconstructions. If the men newly emerged from the odium which was thrown upon Newton's theory of the planetary motions,* had rushed forward to turn that odium upon the patrons of the dawning science of geology, they would have been prefiguring the conduct of several of my critics, themselves hardly escaped from the rude hands of the narrow-minded, yet eager to join that rabble against a new and equally unfriended stranger, as if such were the best means of purchasing impunity for themselves. I trust that a little time will enable the public to penetrate this policy, and also the real bearing of all such objections. They must soon see, that if a literal interpretation of Scripture is an insufficient argument against the true geognostic history of our earth, so also must it be against all associated phenomena, supposing they are presented on good evidence."

In this very singular passage, as destitute of candour as it is void of truth, the writer accuses his critics of "meeting his speculations regarding nature" with charges of fatalism and mate

net and his followers may say) nature passing from one plan to another, making a leap, and leaving between its productions a manifest hiatus. The cephalopodes are not passing into any thing else. They have not resulted from the development of other animals, and their proper development has not produced any thing superior to themselves a consideration which gives them a high degree of importance in natural history, because they overturn a great number of vain systems."-Mémoire pour servir à l'Histoire et à l'Anatomie des Mollusques, par M. Le Chevalier Cuvier. Paris, 1817, p. 42.

* We never heard of any such odium being thrown upon Newton's theory.

rialism, and of opposing a literal interpretation of Scripture to a work purely scientific. On behalf of our brother critics, we repel the charge as utterly groundless. We have met the science of our author with science of our own-and with that science, too, which is universally recognized in the scientific world. We have examined his theories in the light of existing knowledge; and to the dialectic ordeal of reason and philosophy, have we alone submitted them. A truth in Scripture has never once been urged in opposition to a statement in his theory; and we spurn, with the deepest feelings of its injustice, the monstrous charge against the high-minded cultivators of geology, "that they are eager to join the rabble against an unfriended stranger, in order to purchase impunity for themselves." Geological theory, it is true, once stood opposed to a particular interpretation of a few verses in Genesis; and several pious men were alarmed at the apparent collision: but when geological theory became geological truth, that truth was cheerfully received, and accepted, too, as a bright ray shed upon the Mosaic cosmogony. Had the theories of creation under our review-even the formulæ for making worlds, and the recipes for manufacturing life and immortal souls-been stamped by reason, and opposed only by the literal interpretation of a few passages in Scripture, they would have been respectfully received and fairly judged. Physical truth would have triumphed over canons of criticism, and the Book of Knowledge would have been freely opened to receive it. But how different is the character of the speculations in question! Let us briefly look them full in the face, and try if we can find in the temple of Divine truth either a shrine for their priest, or an altar for his hecatombs.

In the beginning, all space is occupied with a fire-mist—a hot uniform vapour, embracing, by the Divine will, the elements and laws of every thing organic or inorganic, material or spiritual, that exists at the present moment in our earth, and throughout the universe. In this gaseous chaos repose the atoms of vegetable life-the germ of the cedar and the oak the molecules of the meat and the drink of future life. There sleep the albuminous ovaria, and the unchafed electric that is to smite them into life, and propagate the vital spark through the long chain of being, from the monad up to man. There slumber the elements of the human soul-the atoms that are to think, and love, and be immortal. In this charnel-house of nature, where silence broods, and death universal reigns, a particle of vapour bestirs itself. It is joined by others. They collect into a heap -the heap melts-revolves-throws off worlds, and one of these is the mighty globe which we inhabit. In its bosom lie the germs of living things. The vapours rise the sky lowers the

fires of heaven are let loose-the lightning-bolt strikes the pregnant atom-and LIFE, that mysterious essence, stands before us a moving yet helpless novelty. "Sensation and intelligence are kindled by the impulse," and behold a brute with instinct, the grandsire of responsible and immortal man!

To a theory like this, the once unpopular truths of Geology bear no resemblance; and there is no interpretation of Scripture, either partial or general, with which it can be reconciled. It stands, on the contrary, in brazen opposition to the whole economy of the Old and New Testament, and it gives the lie to every truth which they contain. It is at once rank materialism and unmitigated fatalism; and it is impossible to peruse the Vestiges and their Explanation without arriving at the conviction that the author feels, and almost admits, its antagonism to revealed truth. When he says that there MAY be a faith derived from his view of nature, which may sustain us under the woes of life, he expresses his conviction, that there is no such faith. And when he can find no part of his theory allied to Christianity, but the "universal brotherhood, and social, communion of man," and, in virtue of our being an advanced type of the brutes, calls upon us to respect their rights and even their feelings, he encourages us to the duty by the promise, that "from obeying these moral laws, we shall reap as certain a harvest of benefit to ourselves, as by obeying any code of law that ever was penned,”—that is, as we interpret it, any law that was thundered from Sinai, or preached from Mount Tabor.

We regret the necessity under which we are laid to give utterance to these sentiments. We have anxiously sought in our author's pages for some token of his religious belief-for even a stray sentiment that could be magnified, and urged in arrest of judgment. But we have found neither. Our charity, too, has failed us. We know the danger, and feel the cruelty of rashly judging a neighbour's heart; but if that heart is too liberal of its issues, we may judge of the fountain by its stream. If it is seen beating through the skin, we may at least count its throbs. The author whom we pity and rebuke, has given full vent to his inmost thoughts on the exciting subjects of the origin, the condition, and the destiny of his species. He confesses that they are hostile to "existing beliefs, both philosophical and religious." He allows that the "collision" may be "vexatious," and he knows that they are utterly irreconcilable with those cherished truths which are the safeguard of states, and the best securities for domestic and individual peace-the only truths which restrain in temptation-console in sorrow, and smooth the rugged passage to the grave. But though thus at enmity with his opinions, we do not desire him to renounce what his

reason and conscience teach him, or to suppress what he thinks will enlighten and reform his race. We do, however, demand, that he shall not wave the banner of the Crescent under that of the Cross; and that he shall not invite the Christian world to an infidel standard, by the deceitful cry that he is combating for truths which are compatible with revelation, or instructing us in knowledge which will lead to heaven.

It is fortunate for the author of the Vestiges, though perhaps unfortunate for his disciples, that he presents to his opponents but the shadow of a name. Were he to appear in the solidity of flesh, or even in the purity of marble, his science, though unimpeached, would not yield him a reputation, while his scepticism, though denied, would thin the ranks of his followers, and limit the future sphere of his proselytism. Although we believe that the truth of our views would be confirmed, and the fallacy of his displayed, were he to become personally responsible for his writings-we yet advise him to retain his mask-to “resign the strife for fading bays," and to seek in some "little department of science" that true fame, which, though it commence in "scientific societies," may yet extend over Europe, and secure him a niche in the true temple of science. From the investigation of facts, he will rise to the determination of laws, and may then enjoy the luxury of generalization within that limited sphere, of which he has scanned the depths and studied the materials.

ART. IX.-Critical and Miscellaneous Essays. By THOMAS CARLYLE. 2d Edition. 5 vols. small 8vo. London, 1845. Lectures on Heroes and Hero-Worship. By THOMAS CARLYLE. 2d Edition. Crown 8vo. London, 1845.

Oliver Cromwell's Letters and Speeches: with Elucidations. By THOMAS CARLYLE. 2 vols. 8vo. London, 1845.

As this is the first opportunity, in the course of our critical labours, that we have been led to notice the very remarkable author of the prefixed works, our readers will easily pardon us, if we introduce our notice of his last publication by some general remarks upon his writings. An author of his established reputation is, no doubt, above being dependent on contemporary criticism as a certificate for public influence or favour. No sentence of ours can make or unmake him as a literary star of the first magnitude-one of those lights by which men steer their way through many deep and dark passages of mental life. Whatever our verdict upon him, he will continue to lead or mislead, to enlighten or to dazzle, a large class of reflective readers. But although we can scarcely regard him as a candidate trembling before us for our approving nod, criticism may be as well and usefully bestowed upon him, as if he were a neophyte stepping with doubtful tread over the first confines of authorship; for our public duty is at least as much concerned with the performances of those within the circle as in guarding its approaches. When an author has overpassed the clouds and mists of his dawn, and reached his meridian, he has attained the summit of influence for good or evil; and although the critic's lash may fall ineffectually enough for any purpose of correction on one whose habits are indurated by age and fame, it is not less our duty to endeavour to direct, and, if needs be, to qualify, the tendencies on public taste and opinion, which such popularity promotes.

An original and vigorous thinker like Mr. Carlyle, with his scorn of antiquated opinion, and liberty and even license in thought as in language, especially when combined with a picturesque imagination, and a quaint raciness of conception, is, in this age, the master of a very powerful weapon. The courage to think on all subjects with unfettered freedom, and to delineate these thoughts, fresh and unrestrained as they spring, with a touch of unrivalled boldness on his canvas, is sure, in the hands 2 K

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