fanaticism, the most destructive plagues that have ever afflicted the human race. The Soul of Man is separated from the general mass of intelligence by some of the operations of nature, which we shall never understand, just as water is raised from the ground by evaporation, or taken up by the root of a plant. And as the water, after an unsearchable train of changes, in which it sometimes makes part of a flower, sometimes part of an animal, &c. is at last reunited, in its original form, to the great mass of waters, ready to run over the same circle again; so the Soul of Man, after performing its office, and exhibiting all that train of intellectual phenomena that we call human life, is at last swallowed up in the great ocean of intelligence." The author then may sing "Felix qui potuit rerum cognoscere causas, Atque metus omnes et inexorabile fatum Subjecit pedibus, strepitumque Acherontis avari." For he has now got to his asylum. This deity of his may be the object of wonder, like every thing great and incomprehensible, but not of worship, as the moral Governor of the universe. The hopes are at end, which rest on our notions of the immortality and individuality of the human soul, and on the encouragement which religion holds forth to believe, that improvement of the mind in the course of this life, by the exercise of wisdom and of virtuous dispositions, is but the beginning of an endless progress in all that can give delight to the rational and well-disposed mind. No relation now subsists between man and Deity that can warm the heart. But, as this is contrary to some natural propensity in the human mind, which in all ages and nations has panted after some connection with Deity, the author strives to avail himself of some cold principles of symmetry in the works of nature, some ill-supported notions of propriety, and other such considerations, to make this _anima mundi_ an object of love and respect. This is done in greater detail in another work, _Tableau, des rapports entre l'Homme, Dieu, et l'Univers_, which is undoubtedly by the same hand. But the intelligent reader will readily see, that such incongruous things cannot be reconciled, and that we can expect nothing here but sophistry. The author proceeds, in the next place, to consider man as related to man, and to trace out the path to happiness in this life. Here we have the same overstrained morality as in the other work, the same universal benevolence, the same lamentations over the miserable state of mankind, resulting from the oppression of the powerful, the great ones of the earth, who have combined against the happiness of mankind, and have succeeded, by debasing their minds, so that they have become willing slaves. This could not have been brought about without the assistance of superstition. But the princes of this world enlisted into their service the priests, who exerted themselves in darkening the understandings of men, and filled their minds with religious terrors.