mutually repelled, Reduce adequately

of the particles with heat, they are and only tend to fly off from each other. the quantity of heat, and they become fluid; the particles not flying off, but moving freely among themselves. Let the heat be still further reduced, and this free motion is stopped, and the body becomes solid. According to their relations to heat is our power of causing substances thus to change their form; some more, some less, easily; while some, in ordinary circumstances, resist all the means. we can employ. Yet, instances can be quoted which serve to justify the supposition that what to us, and practically, is impossible, is yet, had we other means, possible, as within the compass of nature. Thus, oxygen and hydrogen being mixed by the electric spark, become fluid; in fact, become water; and we know, that by the farther abstraction of heat, water becomes ice, that is, a solid. So also, flint, mixed with certain alkalies, liquefies, melts; and on cooling, becomes a solid, that is, glass. Thus, gases are seen to be made solids; and such a solid as flint we can, at all events, by means of heat, liquefy. There is nothing visionary in the supposition that, originally, all bodies might be gaseous; some, by cooling, becoming fluid, while such as were combined with a larger quantity of heat remained gases, only capable of experimental appreciation; by still further reduction, while some remained fluid, others became solid, though with varying relations to heat, as metals and minerals. In fact, it is evident, that heat is one of the most powerful instruments which the all-mighty and all-wise Creator has devised for his own working. Adding heat to solids, they become fluids; adding still more, there is aërifaction. While, by its abstraction, the contrary effects are produced. And yet, to keep us humble, we know not what it is. Its operations we know; but not its nature. We say that all things must be matter or spirit; and therefore speak of heat in language supplied by our knowledge of matter. But what the matter is which is utterly, not merely in fact, as to us, imponderable, and invisible, but which is so in itself, so that it cannot conceivably be otherwise, who can say? Talk of mysteries? Here are mysteries. We believe facts that we cannot explain. And yet, let us adore the goodness of the

Author of our mental constitution, and of its laws, tendencies, and movements: there are no palpable contradictions. The great law is unbroken, for which our minds are evidently made, that truth is consistent throughout. Mystery is never to be the refuge of falsehood. The difference between what is beyond our understanding, and is therefore mysterious, and what, being within it, contradicts its plainest dictates, counteracts its most natural movements, is never thrown into confusion. Objective nature, not only never contradicts subjective nature, but is always in perfect accordance with it, so far as they can be brought to bear on each other. Where each, respectively, gives forth a sound, our inmost nature at once feels the harmony, and instinctively recognises it to be such. It is worse than an abuse of language, it is a real rebellion against eternal truth, to attempt to excuse contradictions by real mysteries. No man loving the truth will do it if he knows it; and if he is careful to govern every intellectual movement by this supreme regard to truth, he cannot do it. He who confounds mysteries-with which nature is filled with contradictions, which are nowhere found in it, is not thoroughly an honest man.

P. Just let me ask, What appear to be the great opposing powers of nature?

7. On the one hand, there is that power which tends to bind bodies together,―attraction, as to masses; cohesion, as to particles. With the latter, heat is in continual antagonism. Drive the particles nearer, as in beating iron, and heat is given out. Add heat, and the increase of volume shows the greater distance of the particles. The one is the consolidating, and, thus far, the conservative power: the other, increasing distance, so far as mass and form are concerned, is the loosening, and thus the destructive power. It is an instrument, the operations of which, by impartation or withdrawment, is overwhelmingly wonderful. Nor are they less connected with utility. Who can estimate the value of fire? How many chemical operations require the employment of heat! And the production of what is somewhat incorrectly called artificial light, depends on certain modifications of combustion.

P. That last remark suggests a question, which you will allow me to propose. You have said, What caloric really is, we do not know.

T. Yes; we perceive certain phenomena presenting themselves so uniformly and regularly, according to ascertained laws, that all the rules of just reasoning require us to refer them to the presence of an operating, and therefore existing cause. That cause we cannot suppose to be spirit,-mind; we, therefore, assuming that there are only two kinds of created subsistences, matter and spirit, and knowing that this is not the latter, according to it to be the former. We give a point of fact, we philosophize. from its operations and effects. and so.

all we know of it, assume name to it, and with that, in But we can only define it Caloric is, that which does so

P. Yes; and in this total ignorance of its precise nature, and recollecting that we are in precisely the same condition in respect of the other imponderables, may there not be some connexion between them? may they not be modifications of the same principle?

T. Our ignorance, of course, would not be a sufficient ground for such a conclusion. In true philosophy, no mere conjecture is allowable. "It may be," is worth nothing, if, with equal correctness, we can say, "It may not be." It is a capital canon of the old scholastic logic, though quaintly expressed, De non apparentibus, et de non existentibus, eadem est ratio.* Now, of the essence of these imponderables, nothing appears. But curiosity is awakened by the fact, that, between the phenomena, we perceive some instances of connexion. Combustion, an operation of caloric,—if certain gases be present, produces light; and the child knows that flame will burn the finger. Rubbing certain stones together, as all boys know, both warms and gives light. Electricity and galvanism have many facts in common, and are, in certain points, coincident with magnetism. And numerous experiments show, that

"Of things that do not appear, the reason is the same as of things which do not exist;"-that is, they are to be reasoned with, dealt about, in the

same manner.

both light and heat are developed by electricity and galvanism. Some sort of connexion among the effects is evident: but as to the causes, we know too little to be justified in referring them to any unity. Heat, light, magnetism, electricity, galvanism,—each has its own resulting phenomena; and, in the present state of science, here, as to argument, we ought to rest; here, as to fact, we must rest, and continue to speak of them as being different causes, because giving rise each to a distinct series of different effects.

P. In our next conversation, then, we may go further into these imponderables?

T. Yes; beginning with light; so full of usefulness, beauty, and wonder; and which has this attraction to the Christian, that it supplies an image for the better knowledge of the Creator himself, of whom it is said, "GOD IS LIGHT, AND IN HIM IS NO DARKNESS AT ALL."

OCCASIONAL PAPERS ON ENGLISH POETS
AND POETRY.

BEATTIE.

BEATTIE, though a Scotchman, and though he wrote in Scotland, yet was not like Burns, who tuned his Doric reed, and gave forth from it his natural "wood-notes wild," sweet and touching as those of "the feathered choristers of the grove." Beattie wrote in English; and though he wrote but little, that little won for him high rank among the classical poets of the island. His "Minstrel" will always be valued-we were going to say, and admired, but the more suitable expression will be and loved-by all who know how to sympathize with sentiments calm, correct, and deep; uttered in language at once simple and elegant, and in exquisitely melodious verse. According to our plan in these papers, we shall give a brief statement of the author's personal history and character, and add to them a few remarks on his compositions, illustrated by one or two short extracts.

James Beattie was born at Laurencekirk, in the county of Kincardine, Scotland, October 25th, 1735. His father was a small farmer, and, like the Scottish peasantry in general,

thoughtful and given to reading. He died when his son was only seven years of age. Young James was sent to the established parochial school, and being fond of learning, made considerable proficiency in at least the elementary knowledge of the classics. Even in these days poets were his favourite authors, and making verses one of his favourite occupations. In Scotland, a university education, partly through those habits of severe economy to which they who desire literary advancement are willing to submit, is more easily secured than in England. In 1749 young Beattie entered the Marischal College, Aberdeen, and his acquirements soon obtained for him one of the bursaries left for students who are unable to meet all the requisite expenses. Here his application was great, and his success answerable, particularly in general literature. For mathematical pursuits he seems to have had no fondness. In 1753 he became M.A., and accepted the humble office of schoolmaster and parish-clerk in a parish adjoining his own. He did this to relieve an older brother even from the small charge which his continuance at Aberdeen might have occasioned. Scotch students in the situation of young Beattie mostly look forward to the Church; but, whatever might be the reason, to this he had an objection. However, in a few years, he was honourably appointed, by the Aberdeen Magistrates, to be one of the Masters of the grammar-school there. He entered on this office, one of considerable importance, in June, 1758.

His attachment to poetry increased with his years, and much of his leisure time was employed in poetic compositions. Many of them appeared in a periodical, "The Scot's Magazine," and were collected and published in one volume, in 1761. He was appointed Professor of Philosophy in Marischal College, Aberdeen; a position for which both his disposition and his attainments eminently fitted him. At different times he published "Essays," on subjects chiefly connected with elegant literature: "Elements of Moral Science," an abstract of the lectures he had delivered from the Professor's chair; and a treatise on the "Evidences of the Christian Religion," which, if not profound, is elegant, perspicuous, and conclusive. His " Essay on Truth" ap