He recommended the institution of societies of learned men, who should publish an account of their discoveries and researches. His notion was, that the learned world should constitute one Republic, and, though consisting of many states, should preserve a unity and mutual intelligence. In "the New Atlantis," he describes an institution on an extensive scale for the cultivation of all arts and sciences.

COWLEY's plan of a philosophical college was formed at a later date, from the materials supplied by this eminent philosopher, and COWLEY appears to have led the way to the foundation of the ROYAL SOCIETY.

Although it is now nearly two centuries since the Royal Society originated, (though not since it was established by charter,) it was reserved for the present age to distinguish itself for the number and variety of its scientific and literary establishments.

The principal societies of this kind, which flourish in some of the provincial towns, as well as in the metropolis, are too well known to need any particular description. They are distinguished chiefly for experimental science, for the formation of libraries, the collection of philosophical illustrations, specimens, and apparatus, and the reading of lectures and papers. The republic of letters is infinitely indebted to them for many valuable additions to the stock of knowledge which might otherwise have been lost or unnoticed, and which have been published from the result of their labors. Their "Transactions," indeed, constitute an invaluable record of observation and experiment, which will ever be preserved for the use of mankind.

In bringing before the Public the PHILOMATHIC INSTITUTION as one of the literary establishments of the metropolis, we enter into no competition with any cotemporary.

The principal societies by which modern Europe is adorned, are accustomed to publish, at stated or occasional periods, a journal of their transactions; and the members of the Philomathic, encouraged by the increasing prosperity of their institution, and excited by the example of other societies, propose to offer to the public notice their contributions to the stock of general knowledge.

It may not be unimportant to mention, that they are, as a body, of no peculiar sect nor party. It is, indeed, one of their cardinal rules, to exclude all party politics and religious controversy, and even all allusion to those subjects. They presume, therefore, to consider themselves, though individually liable to occasional influence or bias, as collectively INDEPENDENT and IMPARTIAL; and, from the general and varied

character of their Society, they anticipate that their labours will not be unsuited to the taste of the reading Public.

The Institution flatters itself, that it possesses some advantages for conducting a periodical and scientific, as well as popular, work. There are already many of the ordinary members who contribute Lectures, Essays, and Poems, which are read before the Society; and the number and importance of the compositions have, for a considerable time, been rapidly increasing. These, it may be observed, are exclusive of the contributions made by the honorary and corresponding members. The Society has also a large collection of original and unpublished manuscripts, independently of its accruing re

sources,

The Institution was founded in the year 1807, and is composed of a numerous association of persons of literary taste and scientific pursuit. Its objects are to cultivate the intellectual powers, and promote the advancement of Science and Letters. Its constitution is of a more extensive and popular character than that of many other societies. It is not limited to one branch of knowledge, nor to any single range of enquiry; it includes, generally, all the departments of Philosophy, of Art, and Literature. The means adopted for the attainment of these objects are greatly diversified. It combines the systematic Lecture, with the brief Essay; and it cultivates Poetry, as well as Eloquence. Its plan includes, also, the formation of a Library of circulation and reference. It has long been encouraged and assisted by many scientific and distinguished men, as honorary and corresponding members; and has for some time received the sanction and patronage of his Royal Highness the Duke of Sussex-a Prince pre-eminently qualified to confer lustre upon its pursuits.

One department of the Institution is that of ORAL DISCUSSION. In this, we differ from many eminent societies; and some well-meaning persons have taken objections to this part of the plan, as partaking of the character of a debating society, to which they entertain either fear or aversion. It is not, indeed, to be denied, that such societies, when composed chiefly for the purposes of political and religious discussion, should lead to results not always improving or advantageous. The odium which, it seems, formerly attached to debating clubs, arose in a considerable degree, if not entirely, from the abuses which prevailed amongst them during the æra of the French revolution.

Under proper regulations, and when sectarian and party controversies are strictly excluded, we conceive that the union of oral discussion, with written compositions upon

science and literature, must be highly beneficial, as well as peculiarly interesting.

Oral discussion possesses this advantage over reading, that a man cannot so readily render it a nurse to his prejudices; he is compelled to hear the opponents, as well as the advocates, of his own opinion; he has an opportunity of weighing opposing facts, and balancing conflicting arguments: both sides of the question are fairly brought before him, most probably with some degree of zeal, and some degree of ability; they are presented to him, as nearly as possible, at the same time; they are presented, too, not in a cold, dry, unattractive form, but with all the ease and spirit of conversation. This mode of discussion cultivates freedom of thought and manliness of action. He whom Providence has enabled to think for himself, should not place his understanding in the keeping of another, he should cherish a principle of mental independence, and scorn to surrender the gift of God to the control of man. To such persons oral discussion affords opportunity for the noblest employment of a rational being, the exercise of reason in the pursuit of truth.

This practice likewise affords an additional motive to the acquisition of knowledge. The mind of man is never satisfied without some object for its pursuits: it is related that a gentleman recovering from sickness, occasioned by sedentary habits, to whom his medical attendants recommended the exercise of walking, found the practice of doing so without an object so disagreeable and fatiguing, that he grew worse instead of better, and was about to relinquish it in despair; when he was advised to go every day to set his watch by a particular clock, at a considerable distance from his residence; and this trifling object was found to be effectual in removing the weariness and disgust with which his walks had previously been attended. He whose walks are in the paths of literature will, like this convalescent, stand in need of an object to animate his progress: if he is in the habit of engaging in oral discussion, he is never without one; not only is he impelled to seek information with regard to the question discussed, but he constantly finds himself in want of various species of knowledge, and is prompted to endeavour to obtain them.

Oral discussion tends to promote accuracy both of thought and language. A considerable part of mankind have no distinct conceptions upon any subject; they have adopted a certain set of opinions, they know not why, which they are ready at any time to maintain with singular obstinacy; but, not precisely knowing what is their own meaning, they cannot be expected to make themselves intelligible to others. Many

more who think with greater accuracy and reason, -with more correctness, have not the art of expressing their ideas with perspicuity; they are unable to do justice to themselves, or to afford profit or pleasure to their hearers.

Nothing has a greater tendency than oral discussion to generate acuteness, and habits of discrimination. In the course of debate, matter is brought forward that was not anticipated; objections are started to which an immediate answer must be found; new proofs and illustrations must be sought in the very moment in which they are wanted; the sophistry of an opponent must be detected as soon as uttered, and the impresşion it has made destroyed. The acuteness displayed at the bar is well known; and, as lawyers are not a distinct species, but taken from the great mass of mankind, the cause of it must be sought in the habits of their profession.

Oral discussion is calculated to repress dogmatism and intolerance, and to promote moderation and candour. A man who is accustomed to cherish in silence his favourite opinions, or to propound them only to admiring and acquiescing followers, becomes convinced of the absolute rectitude of his own judgment. Avoiding all opportunity of measuring the calibre of his mind with others, he never doubts of its amazing capacity; persuaded that its deductions are unerring as the "balance of the sanctuary," he views all who differ from him with a mixture of pity, contempt, and aversion. No one can entertain an opinion adverse to his own without some defect, either in his head or his heart; folly, or obstinacy, alone can account for it; he must either be actuated by some very bad motive, or be greatly deficient in common sense. Let such a man habituate himself to the practice of discussion, and a very beneficial change will be operated upon his mind; he will find, perhaps, that some arguments which he thought perfectly irresistible may be very easily refuted; that some opinions which he had hastily adopted and pertinaciously maintained, are, when brought to the touchstone of discussion, totally untenable; that other men not only have as great a right to think as himself, but are as capable of exercising it; he now, for the first time, begins to suspect his own infallibility; doubt leads to enquiry, and enquiry to truth. He discovers, too, that very intelligent, as well as very amiable and good men, hold opposing opinions, even on important subjects; and he begins to think that the crime of coming to a different conclusion from himself is scarcely of so malignant a nature as he used to suppose it: he will now allow, that one man may prefer Cæsar, and another Hannibal; one may affirm that Grecian literature excelled the Roman, and another deny it, without either of them meriting incarceration or

banishment!-Discussion will also show him that, in many instances, when their views are correctly and fairly explained, men do not differ so much as they appear to do, and if its only good effect was to make men better understand each other, and thus to put an end to the irritations and bickerings arising from misapprehension, this alone would be sufficient to entitle it to the approbation of mankind.

Neither should we omit to notice the opportunity afforded for the practice of public speaking. There are few who have not occasion, at some period, to deliver their sentiments in a public manner. We may refer to the frequency of public meetings upon almost every subject of human interest. Perhaps at no other period since the times of the ancient Republics of Greece and Rome, has there been, until now, so general a call for the exercise of some skill, at least in the art of public speaking. Men do not now content themselves with merely writing in the seclusion of their closets; they come forth to promulgate their sentiments in person, amongst those whom they wish to influence or direct. Meetings are consequently assembled almost daily, to consider and to promote the various objects of political and social welfare,-the happiness, the freedom, and the improvement of the human race.

To these high purposes it does not, indeed, belong to every one to aspire; yet there are minor objects which it is our common interest to effect, and which are accomplished in a readier and a better way, by that energy of exertion, by that skill and power, which such societies are calculated to produce, and which they are so well fitted to exercise and mature. Many other advantages result from this practice, which: must here be unnoticed. It would, however, be improper to omit observing, that it strengthens the memory by exercising it, and communicates a free and graceful elocution; and that, while it tends to inspire the diffident with a proper degree of confidence, and to divest them of that distressing embarrassment which mars all their powers, it is equally efficacious in checking presumption and subduing arrogance.

It is no small advantage that such societies afford the opportunity, and the means, of associating together persons of congenial and intellectual taste, of similar habits and pursuits; and who, by different paths, have been individually seeking to attain the same object.

We are generally accustomed to look back, with peculiar interest, to the days passed in the school and the college: the companion of those periods of life, when matured into the friend, is surrounded with the most agreeable associations, and "distance lends enchantment to the view."

In long-established societies we may anticipate a kindred