Mr. Ewbank's "Suggestions" are of this sort, though the turn-out with which he has been exploring the boundless is not, perhaps, quite up to the latest improvements in the Baconian carriage-factory, There can be no doubt of the boldness with which his really modest and unpretending little book grapples with the largest of all subjects, whatever we may think of its success. Postulating, for the purpose of his cosmogony, two, and only two, absolute entities, --matter and spirit,--Mr. Ewbank makes force a property or attribute of the former, which the latter can only direct or make use of, not originate. He does not admit that spirit can overcome the inertia of matter. Whatever inertia may be, it is superable or destructible only by the force or motion of matter itself,--matter being incapable of rest. "Instead of matter being innately inert," says Mr. Ewbank, "as many think, motion is its natural condition." How the spiritual direction--or shall we call it _bossing_?--of motion or force (which only, according to Mr. Ewbank, produces results) applies itself,--what is its _point d'appui_, its mode of modifying, its why of causing,--he does not attempt to explain to us. He recognizes the universal gravitating or contractile force, from which, as successive sequences, proceed heat and expansion; but he does not suggest that spirit has any more to do with the first than with any succeeding term in the series. It exerts no force, moves nothing; yet spirit produces all the results. "No regular or useful form," says our author, "can be produced by unbridled force. Intelligence must be present." So it is the business of the spirit to bridle force, --or matter's motion,--mount the restless steed, and ride to a purpose! Shall we ever see the bits of that bridle? On the subject of material form, we find the following passage, which, while, perhaps, the most original in the book, is to us the least instructive:-- "However multiplied interior actions may be, the universe, as a whole, must have a _common movement_, or none. One division cannot, in relation to the rest, stand still, lag behind, fly off, or diverge from its place, without destroying all unity. The earth is full of motions; but they do not interfere with her general and uniform motion. So it is with the universal orb: its rotation is, we believe, fundamental,--the basis of all other movements, without which there could be none other.