sense of tact would be destroyed. The common idea, that bones are exceedingly sensitive, and that the marrow is peculiarly so, has its erroneousness demonstrated whenever the surgeon is called on to remove a limb. He knows that the first sweep of the knife, with which he severs the skin, produces pain beyond all other portions of the operation, that the incision of muscle and the sawing of bone will be as nothing to it. The great seat of sensation is the skin, because those substances must come into contact with it, which would be of injury to the body. The reviewer of "Rowell's essay on the beneficent distribution of the sense of pain," in the London Quarterly, says: "Without pain, we could not proportion our actions to the strength of our frame, or our exertions to its powers of endurance. In the impetuosity of youth, we should strike blows that would crush our hands and break our arms; we should take leaps that would dislocate our limbs; and no longer taught by fatigue that the muscles needed repose, we should continue our sports and our walking tours till we had worn out the living tissue with the same unconsciousness that we now wear out our coats and our shoes." Had we space, we might show how the sensation of pain is sometimes wonderfully acute, in some parts of the vital structure, where ordinarily no nervous sensibility appears present; and again, how it is deadened and quieted. A mere reference to the frequent cessation of pain, as the moment of final dissolution arrives, is all that can be allowed us. It is a common occurrence in many discases, that the sensation of pain entirely disappears just before death. It has sounded the alarm from the first inception of the discase has reported accurately the extent of the injury, so long as hope remained that nature, with the assistance of medicine, could remove it. But all its alarms have proven ineffectual, the citadel of life cannot hold out any longer against the violent attacks of disease. It must surrender; nothing in the world is to be gained by continued reports of danger. The end is at hand, and is inevitable. The sensation of pain ceases, and what a blessing that the last moments on earth can be spent with an unclouded mind. -that the soul can make its peace with its God, throw off all its inimical feelings for the world, and with a quiet calm close its eyes upon the fading beauties of this life, to open upon those of another which shall be unfading and eternal. The waters of death are sometimes very dark and dreary, and the good Christian is almost forced to cry out: "Father, if thou be willing, remove this cup from me, "but in the greater number of cases, the bodily anguish disappears, and the spirit longs to attain its rest where God has prepared eternal freedom from pain and suffering. Death, then, to the good man, illustrates the divine beneficence, as exhibited in the laws which govern the human body. If the view we have taken of our subject is correct, and not one of mere fancy, it is easy to perceive that the errors which pervade general belief are by no means small or unimportant. The human body cannot be a something to be despised by man. It was made as the crowning act of God's creation; as though, through him, as the grand exponent of nature, the works of God might find a fitting agent to pour back, in articulate words, never ceasing hymns of praise and honor. The primal pair— Godlike erect, with native honor clad In naked majesty, seem'd lords of all, The soul and body were then, as with all their descendants, inseparably yoked together, during this earthly life, and after a short separation, produced by death, will again be united nevermore to be sundered. Whatever joys hea ven may have in store for the soul will be enjoyed by the body: whatever sorrows and torments the gloomy regions of hell may have reserved for the soul, those also will the body suffer. Both must either reigu in triumph, or both suffer eternal despair. There is no prospect of a divorce of the two. The salvation which was brought to man, was not only one affecting the soul, but the body also. And in addition to all that has been said on this subject, one other consideration may yet be mentioned as justifying all we have claimed in the way of respect for the human body. Christ Himself, before leaving his disciples, instituted the solemn Eucharistic Sacrament, calling the bread and wine, which was employed for this purpose, His body and His blood, and enjoining them to repeat this solemnity in remembrance of Him. And when the Jews, on a previous occasion had cavilled at this saying, that he would give is flesh for the life of the world, His answer was: "Except ye eat of the flesh of the Son of Man, and drink His blood, ye have no life in you." These words, involving as they do the awful mystery of the presence of Christ's real body and blood in the Eucharistic Sacrament, should make those, whose precious privilege it has been to partake of this priceless blessing, duly respect that body which has thus been the recipient of the blessed elements. We close by another quotation from Dr. Lee: "Unless mankind shall be taught to take a conscientious interest in their bodily welfare, they will hardly be persuaded to feel that concern which they ought, in the health and salvation of their souls. He cannot be expected to aspire after eternal life who has not learned to appreciate the blessing of temporal life." "IIe that is unfaithful in that which is least, is unfaithful also in much." Baltimore, Md. L. II. S. ART. IV. AN INTRODUCTION TO THE STUDY OF PHILOSOPHY: WITH AN OUTLINE TREATISE ON LOGIC. By the Rev. E. V. GERHART, D. D. President of Franklin and Marshall College. I am the truth.-CHRIST. Philadelphia: Lindsay & Blakiston. 1858. From its foundation, Marshall College has been distinguished for the earnest and profound attention paid to the science of man, both psychologically and morally considered. In this respect it received, and still bears, the distinct impress of the character of its first President, Dr. Rauch. The success of Dr. Rauch, in transplanting to American soil, and acclimatizing here the choicest fruits of the best German schools of philosophy, as well as in the improvement of the transplantations, by skillfully combining with them everything susceptible and worthy of appropriation, from English systems, excited general admiration. His psychology, though prepared under the immense disadvantages of an attempt to furnish an elementary work, in the most difficult department of science, in a language not only foreign to the author, but exceedingly meagre in its psychological nomenclature, has justly been allowed to constitute an epoch in metaphysics, and this too, more emphatically than can be claimed for any English or American work, in the same branch of study, before or since. We do not say that it called forth as much loud applause as some others, or that its influence has been as frequently and as frankly acknowledged. Many considerations have probably prevented this being done. It is a sad but undeniable fact, that even the republic of letters is often degraded by the predominance of petty envies and contemptible jealousies. Dr. Rauch was a German, though a gentleman and a Christian; and how could that class of critics, whose capital stock of criticism and callow wit consists of sweeping denunciations void of reason, and detractive ridicule void of truth, allow so tempting an opportunity of disposing of their superfluous ware, to pass unimproved? Dr. Rauch was the president of a young and promising institution, which was rapidly taking posi tion abreast of many Colleges much older and more advantageously circumstanced than itself, to say nothing of those it left lagging in the rear; and why, if even nothing could be decorously said in condemnation of his book, why should it behoove rivals to proclaim its real merits, or help it into deserved popularity? Dr. Rauch, finally, was the head of a College which had been reared by the zeal, aud which was fostered by the care of the Reformed Church; and why should the leading organs, or prominent worthies of other denominations, make themselves busy-bodies in other men's matters, by holding up a sister Church to pub lic admiration? Such considerations do not, of course, operate in every breast. There are noble men to be found in all ecclesiastical households, in spite of the untoward influences which may surround and pervade them; men who cannot be bound by the contractions of bigotry, and whose standard of excellency, and rule of commendation, are not partizanship, but merit. And yet the general complaint implied in the statements of the preceding paragraph has only too much ground in fact. Even where moral courage or hardihood is wanting openly or unqualifiedly to denounce a good work, issuing from an envied source, the despicable purpose is often betrayed, to assassinate it secretly, or to hasten its demise by silent neglect. How many illustrations in point might be gathered from some of the Reviews and Repertories which have been issued within the last few years! How significant the morale, when long articles are written, for the sake of disposing of vexatiously troublesome arguments, in contemptuous footnotes of nearly three octavo pages of nonpareil or agate! Were erudition and place never to be secured or held, but in combination with such a spirit, one might almost be tempted to wish that there were no learning, by the successful |