This however is merely an example of the change which words undergo in the currency of speech as their original stamp is gradually effaced: what was metaphorical becomes trivial; and this is one of the causes by which our language has been corrupted, more perhaps than any other, recourse being had both in prose and verse to forced and fantastic expressions as substitutes for the freshness and strength that have been lost. Strong feelings and strong fancy are liable to a more serious perversion. M. de Custine, writing from Mont Anvert, in the rhapsodical part of his travels, exclaims, _Qu'on ne me parle plus de nature morte; on sent ici que la Divinité est partout, et que les pierres sont pénêtrées comme nous-mêmes d'une puissance créatricé! Quand on me dit que les rochers sont insensibles, je crois entendre un enfant soutenir que l'aiguille d'une montre ne marche pas, parce qu'il ne la voit pas se mouvoir._ It is easy to perceive that feelings of this kind may imperceptibly have led to the worship of any remarkable natural objects, such as Trees, Forests, Mountains, Springs, and Rivers, as kindred feelings have led to the adoration of Images and of Relics. Court de Gebelin has even endeavoured to show that Fetish worship was not without some reasonable cause in its origin. The author of a treatise _Du Culte des Dieux Fétiches, ou Parallèle de l'ancienne Religion de l'Egypte avec la Religion actuelle de la Nigritie_, had asserted that this absurd superstition originated in fear. But Court de Gebelin asks, “why not from gratitude and admiration as well? Are not these passions as capable of making Gods as Fear? Is not experience itself in accord with us here? Do not all savage nations admit of Two Principles, the one Good who ought not to be feared, the other Evil to whom sacrifices must be offered in order to avert the mischief in which he delights? If fear makes them address their homage to the one, it has no part in the feeling which produces it toward the other. Which then of these sentiments has led to Fetish-worship? Not fear, considered as the sentiment which moves us to do nothing that might displease a Being whom we regard as our superior, and as the source of our happiness; for Fétishes cannot be regarded in this light. Will it then be fear considered as the sentiment of our own weakness, filling us with terror, and forcing us to seek the protection of a being more powerful than ourselves and capable of protecting us? But how could any such fear have led to the worship of Fetishes? How could a Savage, seized with terror, ever have believed that an onion, a stone, a flower, water, a tree, a mouse, a cat, &. could be his protector and secure him against all that he apprehended? I know that fear does not reason, but it is not to be understood in this sense; we frequently fear something without knowing why; but when we address ourselves to a