inward soul. Some, on the one hand, giving too much prominence to the outward world, have ascribed to it all our knowledge, made it, through sensation, the source of all our ideas. So Aristotle did, and Locke; and though this was not itself Materialism, it resulted in Materialism. On the other hand, some have made too little of the outward world, and, by attending exclusively to the phenomena of the mind, have produced the opposite system of Idealism, though this has much less of sophistry and absurdity, and much more that is worthy of the soul, noble and ennobling, than Materialism. It would be much better to believe that we are kindred to the angels only, than to the brutes alone. But we should be careful not to build our system on any partial observation of phenomena; not to give an exclusive attention to the outward world or to the inward soul; lest, lost in abstract contemplations, we lose sight of the external world, or engrossed by the objects of the senses, suffer our material organism to usurp the place of our souls. The true order is, the soul first, and then the body; just as it is first God, and then the world.

The immateriality of the soul does not of itself directly and positively prove its immortality; and the doctrine is not here put forth as affording such proof, but rather as removing an obstacle in the way of receiving or establishing that doctrine, as removing a presumption against it, bridging over the deep, dark gulf that Materialism digs between us and immortality. It is not absolutely necessary that a Materialist should be a disbeliever in human immortality, for Dr. Priestley was not; but his consistency in the matter is by no means apparent. For if we are only material beings, though most admirably organized, there is ground for the doctrine of the Annihilationists, that death is the destruction of all our living powers, that the dissolution of the body in death is the total extinction of our being, and that the only possible hope of immortality is through the reconstruction of the body in the resurrection; but if we have souls as well as bodies; if there is in man an immaterial principle, a mind, distinct from the body and independent of it, its possessor and its governor, surviving unimpaired the changes of the body day by day,

and the loss of limbs and organs, and able to carry on its. wondrous operations while the body sleeps as well as when awake, then it is very easy to believe that over the soul death has no power-that it is not annihilation, but only putting off the vestment of the body as we put off our garments that, according to the Christian teaching, death is but a sleep, the body's sleep, while the spirit wakes, and, absent from the body, pursues its wondrous course in other, unknown worlds. In other words, these views of the immateriality of the soul have the character of fundamental principles, a knowledge of which it is important to carry with us into our study of the Scriptures, so that we may approach the subject of our inquiry from the same point of view with them, and, after a fair and candid examination, sum up their teachings, unbiassed by any erroneous theory of the soul as material.

ARTICLE VII.—BERKELEY AND HIS WORKS.

The Theory of Vision Vindicated and Explained. By the Right Rev. G. BERKELEY, D. D., late Lord Bishop of Cloyne. Edited, with Annotations, by H. V. H. Cowell. London: Macmillan & Co. 1860.

WE place at the head of this article the reprint of a defence of the "Essay Towards a New Theory of Vision," published by the celebrated Idealist, Berkeley, soon after the appearance of the original. It has not been included in any collection. of the author's works, and had passed out of the memory of all except a few collectors of metaphysical rarities. The passing mention made of it by Mackintosh and Hamilton has led to this new publication and edition of the Treatise. The work of the editor has been well done, and he deserves the thanks of all lovers of our older philosophical writers.

Few persons who have not made the philosophical literature of England a special study, are aware of the number of works

of equal acuteness and learning which our language contains. Berkeley has been more fortunate than most of his contemporaries and predecessors. He has been kept in the minds of men by the eulogists of his personal character, and the zeal with which his doctrines have been opposed. Berkeley has also a peculiar claim upon Americans. He was among the earliest Englishmen to manifest sympathy for the moral and intellectual wants of our country. He resided among us for several years, and wrote one of his ablest works on our shores. We have thought that a rapid resumé of the leading events of his life, and a glance at his peculiar notions, would not be unacceptable to our readers. We have been accustomed so long to acquiesce in the verdict of the French and Germans regarding the incapacity of the Anglo-Saxon mind for bold and original speculation, that we are in danger of forgetting that our ancestors were the rivals of the early French school of abstract thinking, and the teachers of Germany. While we recognize the genius of Malebranche and Fichte, we ought not to forget the equal claims of Berkeley and Collier.

The following facts of Berkeley's life have been condensed mainly from the life prefixed to Wright's edition of his collected works.

George Berkeley, Bishop of Cloyne, in Ireland, was born at Kilcrin, in the county of Kilkenny, March 12th, 1684. He received his early education at Kilkenny school, and was admitted a pensioner of Trinity College, Dublin, at the age of 15 years. He became a Fellow of the same College at the age of 23. In 1707, the same year, he published his first work, which was a Latin treatise entitled "Arithmetica absque Algebra aut Euclide demonstrata." This was followed by some Mathematical Miscellanies, containing some very curious observations and theorems. In 1709 he published his " Essay towards a new Theory of Vision," and the year following, his Principles of Human Knowledge," which contained the first distinct enunciation of his doctrine of Idealism. In 1713 he went to London, and published a defence of his Treatise on human knowledge, in three Dialogues between Hylas and Philonous.

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Acuteness, learning and imagination were so conspicuous in his writings, that Berkeley's reputation was now established, and his society courted, even where his opinions did not find admission. Among the Whigs, Steele became his patron, and introduced him to Pope, who was ever after a fast friend. Swift, among the Tories, recommended him to the eccentric Earl of Peterborough, who, having been appointed an ambassador to Sicily, took Berkeley with him in the capacity of chaplain and secretary. After his return from Sicily, finding no preferment, he became a travelling tutor to a Mr. Ashe. In this function he remained abroad four years. During this period he wrote a Latin treatise concerning Motion, which was communicated to the Acadamy of Sciences at Paris. After his return, he went to Ireland as chaplain to the Duke of Grafton, then Lord Lieutenant. In 1729 his patron, the Duke, promoted him to the Deanery of Derry, worth £1,100 per annum. The year succeeding, he published his "Scheme for converting the savage Americans to Christianity, by means of a College to be erected in the Bermudas." He evinced the disinterestedness of his motives in proposing the scheme, by offering to resign his opulent preferment, and devote the remainder of his life to the instruction of Indian and American youth, on the moderate salary of £100 a year. To accomplish his object Berkeley relied on the promise of £20,000 made by Sir Robert Walpole, under the sanction of a vote of the House of Commons. This sum for the endowment of the College was to be raised from the sale of crown lands in the island of St. Christopher. On the faith of this promise, and assisted by some private subscriptions, Berkeley set out for America. He took his residence temporarily in Newport, R. I., in view of purchasing estates, the rent of which should support his College. The estates were bargained for, but the funds promised by Walpole were not forthcoming. The sale of the crown lands in St. Christopher had realized £90,000, but £80,000 of this sum was required to endow a royal princess about to be married, and the remaining £10,000 was, through the influence of Gen. Oglethorpe, appropriated to the aid of the Colony of Georgia. Berkeley, thus betrayed by the Ministry, was obliged

to return to England. He had spent a large part of his private fortune, and seven years of the prime of his life, only to realize a complete failure in his benevolent design. Harvard, Yale, and Brown, founded in obscurity by the colonists themselves, from the voluntary contributions of the people, lived and flourished, while the College of St. Paul, chartered under the leadership of a dignitary of the Established Church, and supported by a vote of the House of Commons and the personal good wishes of a powerful monarch, died before seeing the light. While in Rhode Island, Berkeley was not inactive. He preached almost constantly for his brethren of the Episcopal Church, and while residing near Newport, meditated and wrote his "Minute Philosopher." His favorite haunt on the shore of the ocean is still pointed out. He gave an organ to a church in Newport, still in use conveyed the estate on which he lived, together with over 800 volumes of choice books, to Yale College. These donations to the cause of good learning have served to illustrate his liberality of feeling, and to keep his memory fresh in the hearts of American scholars. His prophetic poem, whose last stanza has pointed so many patriotic harangues, indicates how clearly he forsaw the future greatness of what the statesmen of the day thought an insignificant colony, hardly worth a thought, compared with the complications of Hanover with the petty principalities of Germany.

In 1732, immediately after his return to England, he published the "Minute Philosopher," which still holds a high place in the literature of Christian Apologetics and Theodicy. In about two years after his return he was created Bishop of Cloyne, in Ireland. He here distinguished himself by the most earnest labors for the good of the people of his diocess, and by his unabated ardor in study. His intellectual activity is proved by the publication of his "Analyst," addressed to an infidel mathematician, his "Queries for the Good of Ireland," and several sermons and smaller works, called forth by his duties as a prelate and a magistrate. His last work was the curious essay on materia medica, entitled "Siris, or a Train of Philosophical Reflections and Inquiries concerning the