instance of one of those lapses of thought, of that epilepsy of the mind, which we have already pointed out as the distinguishing characteristic of this author’s understanding. His object is to exclude all general reasoning, or the seeds of what he absurdly calls ‘theo-philanthropy’ from the feelings of patriotism; and in his eagerness to do this, he effectually explodes and laughs to scorn all patriotism, as a branch of the same theo-philanthropy, as impracticable and romantic folly. His words are these:— ‘One of these patriots enacts the part of a drawling hypocritical projector, whom no natural affection can move, nor individual happiness enliven. He is a regular brother of a well known sect, which we of this generation have had the misfortune to behold in high activity—and which, having seen, it is but wisdom to remember. The men I speak of were those who in some degree precipitated the French revolution, and who entirely perverted its possible uses, the mongrel race of metaphysical enthusiasts, who undertook to change the objects of human feeling, that they might disappoint more effectually the ends for which it was bestowed. Such were the worshippers of the strumpet goddess Reason; a deity, in herself, and in the prostitute who represented her, convertible to purposes equally abandoned. The next step, after acknowledging this divinity, was to make a display of her power. Mankind were to be _reasoned_ out of _all_ human sensibilities; but the loss was to be supplied by reasoning them into a new assortment of human sensibilities, on a larger and nobler scale. Brotherly regard was a puny sentiment; what was a single brother to him who felt that millions of freemen were his brothers! Marriage, too, that holy and heavenly[10] and heart-sustaining institution, what with its graceful and beautiful assemblage of bland obligations and virtuous sympathies—how stood the fixed relation of husband and wife? Why, treason to natural liberty!—“exclusive tenderness”—a bar to the performance of those unconfined embraces, which spoke the reign of universal love. Parental affection, and filial piety, also, were still less worthy to escape the blight of this ruthless philosophical reform. How narrow was the father’s mansion! How diminutive the mind that could look with reverence to the beings that gave it birth, when the republic, sole heiress of philanthropy and freedom—the great republic, offered herself as the fond and universal parent. Nor could the sire, who argued logically, bewail the sacrifice of his devoted offspring. His children—not his, but their country’s children—were to be educated by and for that country. His paternal feelings were not to be extinguished—no, nothing more than transferred to the state, and ennobled by the magnitude of the object. This same republic was a perfect “Scrub.” She was to play the sister, husband, wife, son, and mother—confiscating and appropriating the