As for the new triposes themselves, it may be doubted whether the name given to them is not the most unfortunate part of them. The common name of Tripos looks like a confusion of ideas on the part of the university itself, and a want of discrimination between its old studies and its new. At first, probably, the recent triposes will be comparatively neglected, and on that ground alone it is both misjudging and unfair to include in the same category of "honours" and "tripos," classes which are respectively the subject of ardent competition and of none at all. But supposing that the new classes attracted their fair share of competitors, it would still be a grievous fault in the university to hold out to the world so false an estimate of the vehicle of mental training, as it would appear to do by placing on a par the new studies and the old--by assuming, or seeming to assume, that ratiocinative thought may be as well employed about the fallacies of Mr Ricardo, as the exact reasoning and indubitable verities of Euclid and Newton; or that the faculties of discrimination and speculation may be unfolded by the "getting up" of botanical or chemical nomenclature, not less than by the new world of thought opened through the authors of Greece and Rome. We must, however, confess that we are now taking the most unfavourable view of the matter. With respect, indeed, to the natural sciences' tripos, we cannot help being fully of opinion, that it should have been distinctly recognised as subsidiary to the main vehicles of education adopted at Cambridge. But the moral sciences' tripos furnishes, if properly constructed, an excellent means for training thought. It is a great misfortune that the study of Aristotle has been suffered at Cambridge to fall almost into desuetude: we speak of the philosophical study of his works in contradistinction to the philological. The former is maintained at Oxford with great success; thus combining, with Oxford scholarship, a training of the reasoning powers which is almost an equivalent for the mathematical studies of her sister university. Moreover, the literature of Great Britain boasts of a band of moral philosophers far greater than any other modern nation can produce. The works of Butler, Cudworth, Berkeley, Hume, Reid, and Stewart, with many others, form a group of authorities worthy of the groves of Academus. The metaphysics of Locke--we should rather say, the wall which Locke has built up between the English mind and the science of metaphysics--has too long prevented the moral reasoners of this country from duly availing themselves of the treasures at their command. Under the guidance of such lights as those we have enumerated, we may hope to see a school of metaphysical thinkers arise in England, whose exertions may dissipate the mist of half-thought in which Teutonic speculation has involved the science of its choice. If, however, the tap-root of our metaphysical thought is to be cut through by the