EUREKA: (continued 3)

Were I to describe, in my own words, what must necessarily be the existing condition of each nebula on the hypothesis that all matter is, as I suggest, now returning to its original Unity, I should simply be going over, nearly verbatim, the language here employed by Dr. Nichol, without the faintest suspicion of that stupendous truth which is the key to these nebular phænomena.

And here let me fortify my position still farther, by the voice of a greater than Mädler—of one, moreover, to whom all the data of Mädler have long been familiar things, carefully and thoroughly considered. Referring to the elaborate calculations of Argelander—the very researches which form Mädler’s basis—Humboldt, whose generalizing powers have never, perhaps been equalled, has the following observation:

“When we regard the real, proper, or non-perspective motions of the stars, we find many groups of them moving in opposite directions; and the data as yet in hand render it not necessary, at least, to conceive that the systems composing the Milky Way, or the clusters, generally, composing the Universe, are revolving about any particular centre unknown, whether luminous or non-luminous. It is but Man’s longing for a fundamental First Cause, that impels both his intellect and his fancy to the adoption of such an hypothesis.”[13]

The phænomenon here alluded to—that of “many groups moving in opposite directions”—is quite inexplicable by Mädler’s idea; but arises, as a necessary consequence, from that which forms the basis of this Discourse. While the merely general direction of each atom—of each moon, planet, star, or cluster—would, on my hypothesis, be, of course, absolutely rectilinear; while the general path of all bodies would be a right line leading to the centre of all; it is clear, nevertheless, that this general rectilinearity would be compounded of what, with scarcely any exaggeration, we may term an infinity of particular curves—an infinity of local deviations from rectilinearity—the result of continuous differences of relative position among the multitudinous masses, as each proceeded on its own proper journey to the End.

I quoted, just now, from Sir John Herschell, the following words, used in reference to the clusters:—“On one hand, without a rotary motion and a centrifugal force, it is hardly possible not to regard them as in a state of progressive collapse.” The fact is, that, in surveying the “nebulæ” with a telescope of high power, we shall find it quite impossible, having once conceived this idea of “collapse,” not to gather, at all points, corroboration of the idea. A nucleus is always apparent, in the direction of which the stars seem to be precipitating themselves; nor can these nuclei be mistaken for merely perspective phænomena:—the clusters are really denser near the centre—sparser in the regions more remote from it. In a word, we see every thing as we should see it were a collapse taking place; but, in general, it may be said of these clusters, that we can fairly entertain, while looking at them, the idea of orbitual movement about a centre, only by admitting the possible existence, in the distant domains of space, of dynamical laws with which we are unacquainted.

On the part of Herschell, however, there is evidently a reluctance to regard the nebulæ as in “a state of progressive collapse.” But if facts—if even appearances justify the supposition of their being in this state, why, it may well be demanded, is he disinclined to admit it? Simply on account of a prejudice;—merely because the supposition is at war with a preconceived and utterly baseless notion—that of the endlessness—that of the eternal stability of the Universe.

If the propositions of this Discourse are tenable, the “state of progressive collapse” is precisely that state in which alone we are warranted in considering All Things; and, with due humility, let me here confess that, for my part, I am at a loss to conceive how any other understanding of the existing condition of affairs, could ever have made its way into the human brain. “The tendency to collapse” and “the attraction of gravitation” are convertible phrases. In using either, we speak of the rëaction of the First Act. Never was necessity less obvious than that of supposing Matter imbued with an ineradicable quality forming part of its material nature—a quality, or instinct, forever inseparable from it, and by dint of which inalienable principle every atom is perpetually impelled to seek its fellow-atom. Never was necessity less obvious than that of entertaining this unphilosophical idea. Going boldly behind the vulgar thought, we have to conceive, metaphysically, that the gravitating principle appertains to Matter temporarily—only while diffused—only while existing as Many instead of as One—appertains to it by virtue of its state of irradiation alone—appertains, in a word, altogether to its condition, and not in the slightest degree to itself. In this view, when the irradiation shall have returned into its source—when the rëaction shall be completed—the gravitating principle will no longer exist. And, in fact, astronomers, without at any time reaching the idea here suggested, seem to have been approximating it, in the assertion that “if there were but one body in the Universe, it would be impossible to understand how the principle, Gravity, could obtain:”—that is to say, from a consideration of Matter as they find it, they reach a conclusion at which I deductively arrive. That so pregnant a suggestion as the one just quoted should have been permitted to remain so long unfruitful, is, nevertheless, a mystery which I find it difficult to fathom.

It is, perhaps, in no little degree, however, our propensity for the continuous—for the analogical—in the present case more particularly for the symmetrical—which has been leading us astray. And, in fact, the sense of the symmetrical is an instinct which may be depended upon with an almost blindfold reliance. It is the poetical essence of the Universe—of the Universe which, in the supremeness of its symmetry, is but the most sublime of poems. Now symmetry and consistency are convertible terms:—thus Poetry and Truth are one. A thing is consistent in the ratio of its truth—true in the ratio of its consistency. A perfect consistency, I repeat, can be nothing but an absolute truth. We may take it for granted, then, that Man cannot long or widely err, if he suffer himself to be guided by his poetical, which I have maintained to be his truthful, in being his symmetrical, instinct. He must have a care, however, lest, in pursuing too heedlessly the superficial symmetry of forms and motions, he leave out of sight the really essential symmetry of the principles which determine and control them.

That the stellar bodies would finally be merged in one—that, at last, all would be drawn into the substance of one stupendous central orb already existing—is an idea which, for some time past, seems, vaguely and indeterminately, to have held possession of the fancy of mankind. It is an idea, in fact, which belongs to the class of the excessively obvious. It springs, instantly, from a superficial observation of the cyclic and seemingly gyrating, or vorticial movements of those individual portions of the Universe which come most immediately and most closely under our observation. There is not, perhaps, a human being, of ordinary education and of average reflective capacity, to whom, at some period, the fancy in question has not occurred, as if spontaneously, or intuitively, and wearing all the character of a very profound and very original conception. This conception, however, so commonly entertained, has never, within my knowledge, arisen out of any abstract considerations. Being, on the contrary, always suggested, as I say, by the vorticial movements about centres, a reason for it, also,—a cause for the ingathering of all the orbs into one, imagined to be already existing, was naturally sought in the same direction—among these cyclic movements themselves.

Thus it happened that, on announcement of the gradual and perfectly regular decrease observed in the orbit of Enck’s comet, at every successive revolution about our Sun, astronomers were nearly unanimous in the opinion that the cause in question was found—that a principle was discovered sufficient to account, physically, for that final, universal agglomeration which, I repeat, the analogical, symmetrical or poetical instinct of Man had predetermined to understand as something more than a simple hypothesis.

This cause—this sufficient reason for the final ingathering—was declared to exist in an exceedingly rare but still material medium pervading space; which medium, by retarding, in some degree, the progress of the comet, perpetually weakened its tangential force; thus giving a predominance to the centripetal; which, of course, drew the comet nearer and nearer at each revolution, and would eventually precipitate it upon the Sun.

All this was strictly logical—admitting the medium or ether; but this ether was assumed, most illogically, on the ground that no other mode than the one spoken of could be discovered, of accounting for the observed decrease in the orbit of the comet:—as if from the fact that we could discover no other mode of accounting for it, it followed, in any respect, that no other mode of accounting for it existed. It is clear that innumerable causes might operate, in combination, to diminish the orbit, without even a possibility of our ever becoming acquainted with one of them. In the meantime, it has never been fairly shown, perhaps, why the retardation occasioned by the skirts of the Sun’s atmosphere, through which the comet passes at perihelion, is not enough to account for the phænomenon. That Enck’s comet will be absorbed into the Sun, is probable; that all the comets of the system will be absorbed, is more than merely possible; but, in such case, the principle of absorption must be referred to eccentricity of orbit—to the close approximation to the Sun, of the comets at their perihelia; and is a principle not affecting, in any degree, the ponderous spheres, which are to be regarded as the true material constituents of the Universe.—Touching comets, in general, let me here suggest, in passing, that we cannot be far wrong in looking upon them as the lightning-flashes of the cosmical Heaven.

The idea of a retarding ether and, through it, of a final agglomeration of all things, seemed at one time, however, to be confirmed by the observation of a positive decrease in the orbit of the solid moon. By reference to eclipses recorded 2500 years ago, it was found that the velocity of the satellite’s revolution then was considerably less than it is now; that on the hypothesis that its motions in its orbit is uniformly in accordance with Kepler’s law, and was accurately determined then—2500 years ago—it is now in advance of the position it should occupy, by nearly 9000 miles. The increase of velocity proved, of course, a diminution of orbit; and astronomers were fast yielding to a belief in an ether, as the sole mode of accounting for the phænomenon, when Lagrange came to the rescue. He showed that, owing to the configurations of the spheroids, the shorter axes of their ellipses are subject to variation in length; the longer axes being permanent; and that this variation is continuous and vibratory—so that every orbit is in a state of transition, either from circle to ellipse, or from ellipse to circle. In the case of the moon, where the shorter axis is decreasing, the orbit is passing from circle to ellipse and, consequently, is decreasing too; but, after a long series of ages, the ultimate eccentricity will be attained; then the shorter axis will proceed to increase, until the orbit becomes a circle; when the process of shortening will again take place;—and so on forever. In the case of the Earth, the orbit is passing from ellipse to circle. The facts thus demonstrated do away, of course, with all necessity for supposing an ether, and with all apprehension of the system’s instability—on the ether’s account.

It will be remembered that I have myself assumed what we may term an ether. I have spoken of a subtle influence which we know to be ever in attendance upon matter, although becoming manifest only through matter’s heterogeneity. To this influence—without daring to touch it at all in any effort at explaining its awful nature—I have referred the various phænomena of electricity, heat, light, magnetism; and more—of vitality, consciousness, and thought—in a word, of spirituality. It will be seen, at once, then, that the ether thus conceived is radically distinct from the ether of the astronomers; inasmuch as theirs is matter and mine not.

With the idea of a material ether, seems, thus, to have departed altogether the thought of that universal agglomeration so long predetermined by the poetical fancy of mankind:—an agglomeration in which a sound Philosophy might have been warranted in putting faith, at least to a certain extent, if for no other reason than that by this poetical fancy it had been so predetermined. But so far as Astronomy—so far as mere Physics have yet spoken, the cycles of the Universe are perpetual—the Universe has no conceivable end. Had an end been demonstrated, however, from so purely collateral a cause as an ether, Man’s instinct of the Divine capacity to adapt, would have rebelled against the demonstration. We should have been forced to regard the Universe with some such sense of dissatisfaction as we experience in contemplating an unnecessarily complex work of human art. Creation would have affected us as an imperfect plot in a romance, where the dénoûment is awkwardly brought about by interposed incidents external and foreign to the main subject; instead of springing out of the bosom of the thesis—out of the heart of the ruling idea—instead of arising as a result of the primary proposition—as inseparable and inevitable part and parcel of the fundamental conception of the book.

What I mean by the symmetry of mere surface will now be more clearly understood. It is simply by the blandishment of this symmetry that we have been beguiled into the general idea of which Mädler’s hypothesis is but a part—the idea of the vorticial indrawing of the orbs. Dismissing this nakedly physical conception, the symmetry of principle sees the end of all things metaphysically involved in the thought of a beginning; seeks and finds in this origin of all things the rudiment of this end; and perceives the impiety of supposing this end likely to be brought about less simply—less directly—less obviously—less artistically—than through the rëaction of the originating Act.

Recurring, then, to a previous suggestion, let us understand the systems—let us understand each star, with its attendant planets—as but a Titanic atom existing in space with precisely the same inclination for Unity which characterized, in the beginning, the actual atoms after their irradiation throughout the Universal sphere. As these original atoms rushed towards each other in generally straight lines, so let us conceive as at least generally rectilinear, the paths of the system-atoms towards their respective centres of aggregation:—and in this direct drawing together of the systems into clusters, with a similar and simultaneous drawing together of the clusters themselves while undergoing consolidation, we have at length attained the great Now—the awful Present—the Existing Condition of the Universe.

Of the still more awful Future a not irrational analogy may guide us in framing an hypothesis. The equilibrium between the centripetal and centrifugal forces of each system, being necessarily destroyed upon attainment of a certain proximity to the nucleus of the cluster to which it belongs, there must occur, at once, a chaotic or seemingly chaotic precipitation, of the moons upon the planets, of the planets upon the suns, and of the suns upon the nuclei; and the general result of this precipitation must be the gathering of the myriad now-existing stars of the firmament into an almost infinitely less number of almost infinitely superior spheres. In being immeasurably fewer, the worlds of that day will be immeasurably greater than our own. Then, indeed, amid unfathomable abysses, will be glaring unimaginable suns. But all this will be merely a climacic magnificence foreboding the great End. Of this End the new genesis described, can be but a very partial postponement. While undergoing consolidation, the clusters themselves, with a speed prodigiously accumulative, have been rushing towards their own general centre—and now, with a thousand-fold electric velocity, commensurate only with their material grandeur and with the spiritual passion of their appetite for oneness, the majestic remnants of the tribe of Stars flash, at length, into a common embrace. The inevitable catastrophe is at hand.

But this catastrophe—what is it? We have seen accomplished the ingathering of the orbs. Henceforward, are we not to understand one material globe of globes as constituting and comprehending the Universe? Such a fancy would be altogether at war with every assumption and consideration of this Discourse.

I have already alluded to that absolute reciprocity of adaptation which is the idiosyncrasy of the divine Art—stamping it divine. Up to this point of our reflections, we have been regarding the electrical influence as a something by dint of whose repulsion alone Matter is enabled to exist in that state of diffusion demanded for the fulfilment of its purposes:—so far, in a word, we have been considering the influence in question as ordained for Matter’s sake—to subserve the objects of matter. With a perfectly legitimate reciprocity, we are now permitted to look at Matter, as created solely for the sake of this influence—solely to serve the objects of this spiritual Ether. Through the aid—by the means—through the agency of Matter, and by dint of its heterogeneity—is this Ether manifested—is Spirit individualized. It is merely in the development of this Ether, through heterogeneity, that particular masses of Matter become animate—sensitive—and in the ratio of their heterogeneity;—some reaching a degree of sensitiveness involving what we call Thought and thus attaining Conscious Intelligence.

In this view, we are enabled to perceive Matter as a Means—not as an End. Its purposes are thus seen to have been comprehended in its diffusion; and with the return into Unity these purposes cease. The absolutely consolidated globe of globes would be objectless:—therefore not for a moment could it continue to exist. Matter, created for an end, would unquestionably, on fulfilment of that end, be Matter no longer. Let us endeavor to understand that it would disappear, and that God would remain all in all.

That every work of Divine conception must cöexist and cöexpire with its particular design, seems to me especially obvious; and I make no doubt that, on perceiving the final globe of globes to be objectless, the majority of my readers will be satisfied with my “therefore it cannot continue to exist.” Nevertheless, as the startling thought of its instantaneous disappearance is one which the most powerful intellect cannot be expected readily to entertain on grounds so decidedly abstract, let us endeavor to look at the idea from some other and more ordinary point of view:—let us see how thoroughly and beautifully it is corroborated in an à posteriori consideration of Matter as we actually find it.

I have before said that “Attraction and Repulsion being undeniably the sole properties by which Matter is manifested to Mind, we are justified in assuming that Matter exists only as Attraction and Repulsion—in other words that Attraction and Repulsion are Matter; there being no conceivable case in which we may not employ the term Matter and the terms ‘Attraction’ and ‘Repulsion’ taken together, as equivalent, and therefore convertible, expressions in Logic.”[14]

Now the very definition of Attraction implies particularity—the existence of parts, particles, or atoms; for we define it as the tendency of “each atom &c. to every other atom” &c. according to a certain law. Of course where there are no parts—where there is absolute Unity—where the tendency to oneness is satisfied—there can be no Attraction:—this has been fully shown, and all Philosophy admits it. When, on fulfilment of its purposes, then, Matter shall have returned into its original condition of One—a condition which presupposes the expulsion of the separative ether, whose province and whose capacity are limited to keeping the atoms apart until that great day when, this ether being no longer needed, the overwhelming pressure of the finally collective Attraction shall at length just sufficiently predominate[15] and expel it:—when, I say, Matter, finally, expelling the Ether, shall have returned into absolute Unity,—it will then (to speak paradoxically for the moment) be Matter without Attraction and without Repulsion—in other words, Matter without Matter—in other words, again, Matter no more. In sinking into Unity, it will sink at once into that Nothingness which, to all Finite Perception, Unity must be—into that Material Nihility from which alone we can conceive it to have been evoked—to have been created by the Volition of God.

I repeat then—Let us endeavor to comprehend that the final globe of globes will instantaneously disappear, and that God will remain all in all.

But are we here to pause? Not so. On the Universal agglomeration and dissolution, we can readily conceive that a new and perhaps totally different series of conditions may ensue—another creation and irradiation, returning into itself—another action and rëaction of the Divine Will. Guiding our imaginations by that omniprevalent law of laws, the law of periodicity, are we not, indeed, more than justified in entertaining a belief—let us say, rather, in indulging a hope—that the processes we have here ventured to contemplate will be renewed forever, and forever, and forever; a novel Universe swelling into existence, and then subsiding into nothingness, at every throb of the Heart Divine?

And now—this Heart Divine—what is it? It is our own.

Let not the merely seeming irreverence of this idea frighten our souls from that cool exercise of consciousness—from that deep tranquillity of self-inspection—through which alone we can hope to attain the presence of this, the most sublime of truths, and look it leisurely in the face.

The phænomena on which our conclusions must at this point depend, are merely spiritual shadows, but not the less thoroughly substantial.

We walk about, amid the destinies of our world-existence, encompassed by dim but ever present Memories of a Destiny more vast—very distant in the by-gone time, and infinitely awful.

We live out a Youth peculiarly haunted by such dreams; yet never mistaking them for dreams. As Memories we know them. During our Youth the distinction is too clear to deceive us even for a moment.

So long as this Youth endures, the feeling that we exist, is the most natural of all feelings. We understand it thoroughly. That there was a period at which we did not exist—or, that it might so have happened that we never had existed at all—are the considerations, indeed, which during this youth, we find difficulty in understanding. Why we should not exist, is, up to the epoch of our Manhood, of all queries the most unanswerable. Existence—self-existence—existence from all Time and to all Eternity—seems, up to the epoch of Manhood, a normal and unquestionable condition:—seems, because it is.

But now comes the period at which a conventional World-Reason awakens us from the truth of our dream. Doubt, Surprise and Incomprehensibility arrive at the same moment. They say:—“You live and the time was when you lived not. You have been created. An Intelligence exists greater than your own; and it is only through this Intelligence you live at all.” These things we struggle to comprehend and cannot:—cannot, because these things, being untrue, are thus, of necessity, incomprehensible.

No thinking being lives who, at some luminous point of his life of thought, has not felt himself lost amid the surges of futile efforts at understanding, or believing, that anything exists greater than his own soul. The utter impossibility of any one’s soul feeling itself inferior to another; the intense, overwhelming dissatisfaction and rebellion at the thought;—these, with the omniprevalent aspirations at perfection, are but the spiritual, coincident with the material, struggles towards the original Unity—are, to my mind at least, a species of proof far surpassing what Man terms demonstration, that no one soul is inferior to another—that nothing is, or can be, superior to any one soul—that each soul is, in part, its own God—its own Creator:—in a word, that God—the material and spiritual God—now exists solely in the diffused Matter and Spirit of the Universe; and that the regathering of this diffused Matter and Spirit will be but the re-constitution of the purely Spiritual and Individual God.

In this view, and in this view alone, we comprehend the riddles of Divine Injustice—of Inexorable Fate. In this view alone the existence of Evil becomes intelligible; but in this view it becomes more—it becomes endurable. Our souls no longer rebel at a Sorrow which we ourselves have imposed upon ourselves, in furtherance of our own purposes—with a view—if even with a futile view—to the extension of our own Joy.

I have spoken of Memories that haunt us during our youth. They sometimes pursue us even in our Manhood:—assume gradually less and less indefinite shapes:—now and then speak to us with low voices, saying:

“There was an epoch in the Night of Time, when a still-existent Being existed—one of an absolutely infinite number of similar Beings that people the absolutely infinite domains of the absolutely infinite space.[16] It was not and is not in the power of this Being—any more than it is in your own—to extend, by actual increase, the joy of his Existence; but just as it is in your power to expand or to concentrate your pleasures (the absolute amount of happiness remaining always the same) so did and does a similar capability appertain to this Divine Being, who thus passes his Eternity in perpetual variation of Concentrated Self and almost Infinite Self-Diffusion. What you call The Universe is but his present expansive existence. He now feels his life through an infinity of imperfect pleasures—the partial and pain-intertangled pleasures of those inconceivably numerous things which you designate as his creatures, but which are really but infinite individualizations of Himself. All these creatures—all—those which you term animate, as well as those to whom you deny life for no better reason than that you do not behold it in operation—all these creatures have, in a greater or less degree, a capacity

for pleasure and for pain:—but the general sum of their sensations is precisely that amount of Happiness which appertains by right to the Divine Being when concentrated within Himself. These creatures are all, too, more or less conscious Intelligences; conscious, first, of a proper identity; conscious, secondly and by faint indeterminate glimpses, of an identity with the Divine Being of whom we speak—of an identity with God. Of the two classes of consciousness, fancy that the former will grow weaker, the latter stronger, during the long succession of ages which must elapse before these myriads of individual Intelligences become blended—when the bright stars become blended—into One. Think that the sense of individual identity will be gradually merged in the general consciousness—that Man, for example, ceasing imperceptibly to feel himself Man, will at length attain that awfully triumphant epoch when he shall recognize his existence as that of Jehovah. In the meantime bear in mind that all is Life—Life—Life within Life—the less within the greater, and all within the Spirit Divine.”

THE END.

FOOTNOTES:

155 Broadway, New York.142 Strand, London. Of late firm of Wiley & Putnam.

New Works in Press, Or recently published, by GEORGE P. PUTNAM, 155 Broadway, New York.

G. P. PUTNAM has the pleasure of announcing that, agreeably to his contract with the distinguished author, he has now in the course of publication

A new, uniform, and complete edition OF THE Works of Washington Irving, Revised and enlarged by the Author, In Twelve Elegant Duodecimo Volumes,

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and the succeeding volumes will be issued on the first day of each month until completed;—as follows:

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⁂ This being the first uniform and complete edition of Mr. Irving’s works, either in this country or in Europe, the publisher confidently believes that the undertaking will meet with a prompt and cordial response. To say this, is perhaps superfluous and impertinent; for it is a truism that no American book-case (not to say library) can be well filled without the works of Washington Irving; while the English language itself comprises no purer models of composition.

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The following new works are now ready, or will be published this season:

I.

Sophisms of the Protective Policy.

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I.

A Grammar of the Anglo-Saxon Language. By Louis F. Klipstein, AA.LL.M. and PH.D., of the University of Giessen.

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[The following are also in press.]

II.

Analecta Anglo-Saxonica, with an Introductory Ethnographical Essay, Copious Notes, Critical and Explanatory, and a Glossary in which are shown the Indo-Germanic and other Affinities of the Language. By the same.

In this work appear the fruits of considerable research, and, we may add, learning. The Ethnology of Europe is succinctly, but clearly illustrated, the Anglo-Saxon language completely analysed, revealing the utmost harmony of combination from its elements, its forms and roots compared with those in kindred dialects and cognate tongues, its position in the Teutonic family and Indo-Germanic range established, and the genuine relation of the English to its great parent properly set forth. To those who are fond of the comparative study of language, the Glossary will prove an invaluable aid, apart from its particular object.

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IV.

Extracts from the Anglo-Saxon-Gospels, a Portion of the Anglo-Saxon Paraphrase of the Book of Psalms, and other Selections of a Sacred Order in the same Language, with a Translation into English, and Notes Critical and Explanatory. By the same.

These two works are prepared in such a way as in themselves, with the aid of the Grammar, to afford every facility to the Anglo-Saxon Student. Ælfric’s Homily is remarkable for beauty of composition, and interesting as setting forth Augustine’s Mission to the “Land of the Angles.”

V.

Tha Halgan Godspel on Englisc—the Anglo-Saxon Version of the Holy Gospels. Edited by Benjamin Thorpe, F.S.A. Reprinted by the same. Now ready.

This, the earliest “English” version of the Four Gospels, will be found interesting to the antiquarian and theologian, as well as serviceable to the student in his investigations of the language. The Text, besides the usual but unbroken division, appears, with the Rubrics, as read in the early Anglican Church.

Nearly Ready. Dr. Bosworth’s Compendious Anglo-Saxon Dictionary. Small 8vo.

VII.

Study of Modern Languages. Part First; French, Italian, Spanish, Portuguese, German, and English. By L. F. Klipstein, AA.LL.M. and Ph.D. One Vol. Imperial 8vo. 75 cents paper; $1 00 cloth.

This work, which is intended equally for the simultaneous and the separate study of the languages that it sets forth, and which is adapted as well for the native of Germany, France, Italy, Spain, or Portugal, as for him to whom English is vernacular, in the acquirement of any one of the other tongues besides his own, will be found an acceptable manual not only to the tyro, but to the more advanced scholar. The reading portion of the matter is interesting, and the text in every case remarkably correct, while the Elementary Phrases, forms of Cards, Letters, Bills of Exchange, Promissory Notes, Receipts, &c., in the six languages, constitute what has long been a desideratum from the American press. For the comparative study of the Romanic tongues the work affords unusual facilities.

VIII.

Pedestrian Tour in Europe. Views a-Foot; or Europe seen with Knapsack and Staff. By J. Bayard Taylor.

A new edition with an additional chapter, and a sketch of the author in pedestrian costume, from a drawing by T. Buchanan Read. 12mo. Cloth.

IX.

A New Edition of Clarke’s Shakspeare Concordance. A Complete Concordance to Shakspeare: being a Verbal Index to ALL the PASSAGES in the Dramatic Works of the Poet. By Mrs. Cowden Clarke. “Order gave each thing view.”

One large Vol. comprising 2560 closely printed columns,—(indicating every word and passage in Shakspeare’s Works). Price $6. Cloth.

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⁂ This extraordinary work is printed in London and the price there at present is £2. 5s. 0d. or about $12. A large part of the edition having been purchased for this market, it is furnished here for the very low price of $6, bound in cloth.

Also—By same Author. The Book of Shakspeare Proverbs. 18mo. 75 cts.

Dr. Lieber’s Poetical Address to the American Republic. 16mo. 25 cents.

The West: A Metrical Epistle. By Francis Lieber.

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II.

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III.

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