strewed in fragments on the ground. Unwilling to delay until we had ascertained the full extent of the city, after a hasty glance, we proceeded to the upper end of the platform. Here the valley became more contracted, and a strong and perfect wall was thrown across it. Within this, ruins of nobler style and more perfect preservation appeared, especially a palatial building of great extent, having numerous doors and windows, and almost perfect to the roof. Like the others, it was constructed of rectangular blocks of limestone, without intervening cement; before us, on what appeared to be the mountain-top, a third wall appeared, to which we ascended, expecting to find the Acropolis. Hitherto, we had met with no mention of the city in any of the inscriptions; but on ascending to the last-mentioned wall, we came upon an inscribed pedestal, which assured us we were in Termessus, -a name shouted out by the finders with no small delight, and echoed by the old rocks as if in confirmation. It must have been new to them after having rested so long unspoken. On reaching the third wall, our surprise was great at finding that hitherto we had been wandering, as it were, only in the vestibule of the city, and that Termessus itself was yet to come, built on the mountain-top, even as Arrian has recorded. It stood on a platform surrounded by a natural wall of crags, three to four hundred feet high, except on the east, where it terminated in a tremendous precipice, diving into a deep gorge, opening into the Pamphylian plain. After crossing the third wall, our attention was first attracted by an avenue, bordered on each side by a close row of pedestals, terminated at each end by public buildings, apparently temples. These pedestals were almost all inscribed, and the inscriptions in good preservation. One of them was of peculiar interest, confirming this site as Termessus Major ΤΕΡΜΗ ΣΣΕΩΝΤΟΝ Above the avenue to the west, appears to have been the habitable portion of the city,-the buildings there, which are all fallen, having the aspect of the remains of dwelling-houses. To the south and east, the ground is covered by public edifices, many in tolerable preservation, others prostrate-all of substantial architecture. In the centre is an open levelled space, which, from an inscription, proved to be the Agora. In the midst of it stands an isolated rock, about fifteen feet high, surmounted by a plain sarcophagus; below which, at the head of a flight of steps hewn out of a rock, is a recess with a seat (a bema?) There are also niches for votive tablets. The area of the Agora is undermined by extensive cisterns, the roofs of which are supported by massive pillars and arches. This area seems during the middle ages to have been inclosed by the walls and cells of a monastery, one of the very few remains of Christian origin at this site. Termessus was the seat of an episcopal see. Around the Agora are the most important public buildings; the most perfect of these is a great square erection, with highly-finished walls, ornamented with Doric pilasters, and having only two windows, placed high up. A smaller and similar building, stands behind the larger, the most prominent object among the ruins; and by its side a second, in front of which are two pedestals, bearing inscriptions, one in honour of Plato, who appears to have been held in high esteem by the Termessians, and the other dedicated to the Muses, of whom this was probably the temple. By the side of the Agora, and on the left of the great square building, are the fallen remains of a Doric temple, apparently (from an inscription) dedicated to the sun. Some of the blocks are of Parian marble, and are fragments of sculptured friezes. A search and excavation among them would probably lead to the discovery of many works of art. In front of the Agora are several large buildings, the purposes of which cannot well be guessed, and behind one is a great Doric edifice. Communicating with it is a smaller edifice of ancient structure, having in the centre three erect projections of rock with steps carved on their sides. Could these two buildings have formed part of a college of Haruspices, and the pillars of rock have been Haruspicia? The theatre is placed at the north-west corner of the Agora, and its upper part is nearly on a level with the platform, whence there is an entrance leading to the diazoma. This entrance is not arched, as is usually the case, but is open, and consequently interrupts the connexion of the upper row of seats. Some fragments of columns standing near the passage seem to indicate, that the passage from the Agora into the theatre was through a portico. The theatre is of good proportions, and well preserved, free of bushes, and having few of its seats displaced. There are eighteen rows of seats below the diazoma, and nine above. The south wing was extended as far as possible without interfering with the proscenium, to which it is joined by a wall. Fronting the proscenium was a platform, ornamented with pedestals; leading from it are five doors; the architecture is not ornamented. Behind the theatre is the gymnasium. The theatre overlooks a deep ravine, on the opposite side of which is a narrow zigzag causeway, leading up from the gulf below, and forming a second entrance to the city, equally difficult with the first. Most of the ruins at Termessus are of Roman date.'-Vol. i., pp. 230-238. Had the life of the Rev. Mr. Daniell been spared, the literary department of this publication would probably have risen to a higher standard; but as it is, these volumes contain nothing at variance with good taste, sound judgment, and real learning. It is a long time since a more interesting work has been published under the title of a book of travels. We should add, that the second volume contains some account of the natural history, botany, zoology, and geology of Lycia; together with very learned and able dissertations by Mr. Daniel Sharpe on the Lycian and Greek inscriptions, and on the early coins of Lycia. 88 ART. V. (1.) Elements of Mental Philosophy, embracing the two Departments of the Intellect and Sensibilities. By THOMAS C. UPHAM, Professor of Moral and Mental Philosophy in Bowdoin College. 2 vols. New York, 1843. 2.) Psychology, or Elements of a New System of Mental Philosophy, on the Basis of Consciousness and Common Sense. By S. S. SCHMUCKER, D.D. New York, 1844. (3.) Elements of Logic. Together with an Introductory View of Philosophy in general, and a Preliminary View of The Reason. By HENRY P. TAPPAN. New York, 1844. TENNEMANN, in his History of Philosophy, having said that speculative philosophy has been altogether neglected by the English, is pleased further to say of us, Their national pride has at all times inclined them to concern themselves little about the philosophical pursuits of other nations. To those who are acquainted with the philosophical career of Germany during the last sixty years, the statement just quoted will not appear surprising, especially if the character of our own labours in philosophy during the same period be borne in mind. Such views are common with German writers, and arise in some measure out of the nature of their speculations. Such a charge, however, as preferred against such a people, must be regarded as a grave allegation. To be accused of neglecting laborious inquiries, and implied valuable contributions to an important branch of human knowledge, simply because these labours have been performed by foreigners, is no slight matter. But is it true? Can it be justly said that the national pride of the English has taught them to disregard the philosophical pursuits of other nations-has prevented the enlightened men of this country from ascertaining the character, and availing themselves of the results of German thought, in the prosecution of the momentous inquiries involved in the cultivation of philosophy? The allegation embraces two questions. It is affirmed that the English neglect the philosophy of other countries-and further, that they are prompted to do so by national pride. With regard to the first point, then, we do not hesitate to affirm, that it is by no means true, except in a restricted sense, that the English have neglected the philosophical pursuits of other countries. Consult the history of philosophy in this respect. No one will surely affirm this of the conduct of our ancestors regarding the continental philosophy of that great philosophical epoch, the seventeenth century; none acquainted with the history of speculation will venture to accuse the English of that time of being ignorant of, or indifferent to, the philosophy of Descartes, Malebranche, Leibnitz, and other continental luminaries who then became distinguished. And, in the time immediately subsequent to this-that is, from the closing part of the seventeenth to the middle of the last century-it will not be denied that the writings of English authors gave a general character to the philosophy of Europe. During this period the French literally received their philosophy from England. It was little else than a modification, or rather a partial representation of the doctrine of Locke. And even in Germany, though the writings of Leibnitz had made a considerable impression, speculative thinking was greatly influenced by similar opinions diffused under the patronage of Frederic the Great. It is, then, of the period since the middle of the last century —indeed, of the last sixty or seventy years only, that this charge can with any degree of truth be affirmed. It is to the time that has elapsed since the new era in continental, or, more correctly speaking, in German philosophy, originated certainly by the writings of Leibnitz, but matured by those of Kant, that the accusation is applicable in any extent. But even in respect to this period, it might be shown that among the cultivators of philosophy in Great Britain, neither the metaphysical labours of the Germans, nor the philosophical pursuits of other countries, have been so entirely overlooked as our neighbours seem disposed to assume. Facts connected with our higher education, with our philosophical and general literature, might be adduced, to evince that something of the nature of these philosophies has been known among us. While, however, we maintain that these systems have not been wholly neglected, we admit that German philosophy has not been favourably received or much cultivated in England. We readily grant that it has not met with that general attention among thinkers which it ought to have received, nor perhaps that amount of examination which a proper regard for the advancement of sound philosophy would seem to dictate. But this partial disregard of recent continental speculation ought not, we submit, to be set down to our national pride. If national pride had operated to prevent the English from attending to the speculative pursuits of other nations, ought it not to have been equally operative with respect to other branches of knowledge? Would it not, à fortiori, equally have induced us to neglect the labours of the Germans, French, &c., in mathematics, chemistry, physiology, and other branches of physical science, natural history, and every department of art and literature? Has it done so ? Have the English, in their efforts to advance and apply science, neglected to make themselves acquainted with the discoveries and improvements which have been effected on the continent, or have they refused to avail themselves of the results of such labours? Let the history of science, and of its applications, during the last sixty years answer. Every intelligent and candid mind must admit that this answer is a full, unequivocal, and emphatic negative. Surely, then, it rests upon those who charge the neglect of continental philosophy upon our national pride, to explain this anomalous fact. men. Our indifference to German philosophy must be traced to other sources. Causes, obvious and adequate, may be easily assigned for the partial inattention. We can only allude to one or two. The fact, that during a considerable portion of this period speculative philosophy generally has not been so ardently and extensively pursued in England as on the continent, or as it ought to have been, will in some measure account for the partial neglect of the philosophy of other countries. Metaphysics, whether native or foreign, have not, for the last half century, held a prominent place in the studies of EnglishBut the chief cause of this disregard is to be found unquestionably in the character of continental philosophy, and in some general tendencies of the English mind. A large portion of the recent German speculation have appeared to the philosophical minds of England to be concerned with questions beyond the legitimate province of philosophical inquiry, and to be prosecuted on a method not calculated to lead to beneficial results; while, to the minds of men generally, it has seemed abstruse, obscure, hypothetical, and fantastical. It has attempted the solution of problems to which the mind of man is not competent. Its great work has been, to do homage to a supposed revelation within, in a degree which has superseded all revelation from without. Judging from its general effects, its legitimate tendencies are eminently antichristian. Its very ethics embody but one idea-the self-sufficiency of man. Man does not appear, in this philosophy, as the humble naturæ minister et interpres. A philosophy characterised by such a spirit presented little deemed worthy of attention to English cultivators of mental science. The philosophy of England, during the whole of its history, though a variety of theories are exhibited in that history, has, for the most part, been marked by very different |