rendering his tribute of worship to the Divine Being,-an essential part of liberty? To allow a man the right to believe as he chooses, and to hinder him from manifesting what he believes, is to attack this liberty; and such a restriction is the negation of the thing conceded."

Another young Chillian lawyer, Manuel Carrasco Albano, published in 1858, Commentaries on the Political Constitution of 1833; and his observations on the 5th Article are to the same effect as those of Lastarria, perhaps even in advance of them. He speaks of liberty of worship as an inalienable right, and concludes by urging the entire separation of Church and State, in the following terms: "The constitution establishes an odious difference betwixt Catholic citizens and dissenting citizens or foreigners. Let us be just, let us extend the constitutional principle, and let us add that, as there is no privileged class, there ought not to be a privileged form of religion." It is a somewhat significant fact that this work had awarded to it the premium offered by the National University of Chile for the ablest production on the present political constitution of the country.1

If it be urged that the question of progress is a question of race, and that the Spanish American being inferior to the AngloSaxon, the same development is not to be expected, we will not deny the important bearing of difference of race; but we cannot accept that fact as a sufficient explanation of the enormous chasm betwixt Anglo-Saxon and Spanish American national attainments. Dr Arnold, in his Modern History, observes, "It is a question of some interest, whether history justifies the belief of an inherent superiority in some races of men over others, or whether all such differences are only accidental and temporary; and we are to acquiesce in the judgment of King Archidamus, that one man naturally differs little from another, but that culture

In Valparaiso there are now two Protestant places of worship,—yet it is undeniable they remain only on sufferance, and that their existence in Chile is contrary to the letter and spirit of the constitution, which still stands unaltered. The Archbishop of Santiago officially announced the erection of the first of them to the Government, in December 1855, and called for prompt and efficacious measures. The Minister of Public Worship replied to his Grace, that Government had sent for information, and ended his despatch in the following felicitous terms: "The Government is animated with the most ardent zeal for the preservation and propagation of the religion of the State; but it believes that the most efficacious method of preserving it from harm, are the zealous efforts of the regular and secular clergy to diffuse sound doctrines, and to combat the errors of Dissenters by means of the preaching of the Divine Word and the example of good works." We are not aware of the nature of the information obtained by the Government. All we know is, that Government has not put in force the provisions of their intolerant constitution. President Montt is said to have declared he would not make himself the laughing-stock of the civilised world by any overt act of intolerance.

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and training make the distinction. There are some satisfactory examples to show that a nation must not, at any rate, assume lightly that it is superior to another; and, judging calmly, we would not surely wish that one nation should be uniformly and inevitably superior to another. I do not know what national virtue could safely be subjected to so severe a temptation. If there be, as perhaps there are, some physical and moral qualities enjoyed by some nations in a higher degree than by others (and this, so far as we can see, constitutionally), yet the superiority is not so great, but that too much presumption and carelessness on the one side, or increased activity and more careful discipline on the other, may restore the balance, or even turn it the other way."

We have indicated the untoward influences which have acted so prejudicially on the Spanish American populations-ignorance and vice superinduced and perpetuated through priestcraft, superstition, and intolerance; added to which (so far as the mass of the population is concerned), there has been the engrafting of the Spanish element on the inferior Indian race. In this amalgamation, the latter and inferior element having predominated, the result is, a people at a very low point in the social scale. In order to have reconstructed from such elements the edifice of a moral, industrious, and intelligent society, much more earnest and energetic culture and training would have been needed than have been put in exercise. The present religious system which overspreads these states, we have proved, according to the evidence which itself affords, to have failed most miserably in the construction of an enlightened or moral society. While its influence has been so powerless for good, it has always sought, and still seeks, by a monopoly of the consciences of its votaries, to exclude and prevent the exercise of such other and more healthful agencies as all modern history and all modern experience prove, are exerted with so beneficent effect throughout the nations that embraced the opinions and principles of the Refor

mation.

The Church of Rome might be as intolerant as the most malignant of her councils would rejoice to see, and yet not fill us with apprehension. Her dreadful power has ever been the arm of the State on which she has leaned, and which she has learned to wield with most baneful effect. Separate and distinct from the civil government, she would be powerless for evil, except so far as her own peculiar dogmas might tell prejudicially on her own special votaries. It is clear, therefore, that were the union betwixt the Romish Church and the State dissevered in all these Republics, the result would be of the greatest importance. Bolivar foresaw the difficulty and the danger of establishing the

Roman Catholic Church. His address at the inauguration of the first Constituent Assembly of Bolivia reads even yet like the declamations of a Roman senator; but we regret to say his counsels and his warnings were unheeded. "Legislators!" said he, "I will allude to one article which, according to my conscientious conviction, I have felt bound to omit. In a political constitution, a religious profession ought not to be prescribed; because, according to the best authorities on fundamental laws, these are the guarantees of civil rights; and as religion touches none of these, it is of its nature indefinable in the social order, and belongs rather to the moral and intellectual. Religion governs a man in the house, in the cabinet, within himself. It only has right to examine his inmost conscience. Laws, on the other hand, look upon the surface of things, and only govern outside of the citizen's house. Applying these considerations, can a State rule the conscience of its subjects, watch over the observance of religious laws, and give the reward or the punishment, when the tribunal is in heaven, and God Himself the Judge? The Inquisition only is fit to supplant these. Shall the Inquisition be brought back with its fiery faggots? Religion is the law of the conscience. Every law above it annuls it; for, imposing necessity instead of duty, it takes away all that is valuable from faith, which is the basis of religion."

We think we have rendered it apparent that the Spanish American Republics have made comparatively small progress in material, moral, and social improvement; and we have endeavoured to set forth some of the causes conducing to such results. Were the Argentine provinces, where religious toleration is now accorded, to become settled, and all fear of intestine wars and commotions in the future to be removed, we would urge AngloSaxons desirous of emigrating, to betake themselves to the pampas, and there enrich themselves in flocks and herds. The time, however, has not arrived for rendering such counsel safe. With respect to emigration to the other Republics, which still retain intolerant constitutions, we would say that, so long as Protestant emigrants can have ample protection and toleration in our great and prosperous colonies of Australia and Canada, there is no ground for their renouncing so much as they must be prepared to give up if they should make their home in an intolerant Spanish American Republic.

Province of Logic and Recent British Logicians. 401

ART. V.-1. Lectures on Logic. By Sir WILLIAM HAMILTON, Bart. Edited by the Rev. H. L. MANSEL, B.D., LL.D., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford, and JOHN VEITCH, M.A., Professor of Logic, Rhetoric, and Metaphysics, St Andrews. 2 Vols. Edinburgh and London, 1860.

2. A System of Logic, Ratiocinative and Inductive: being a Connected View of the Principles of Evidence and the Methods of Scientific Investigation. By JOHN STUART MILL. Fourth Edition. 2 Vols. London, 1859.

3. Elements of Logic. By RICHARD WHATELY, D.D., Archbishop of Dublin. Reprinted from the Ninth (octavo) Edition, London, 1851.

4. Prolegomena Logica: an Inquiry into the Psychological Character of Logical Processes. By the Rev. HENRY LONGUEVILLE MANSEL, B.D., LL.D., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Second Edition. London, 1860.

GREAT BRITAIN, according to Sir William Hamilton, is the country in which the nature of Logic has been most completely and generally misunderstood. Whatever may now be said about the misunderstanding, the reproach of indifference to the study, which fell with justice upon some former generations in this island, cannot with equal justice be directed against the present. The most venerable of the sciences, which for ages, as the "ars artium" and "scientia scientiarum," held the central place in the system of human knowledge and in academical study, after a temporary decline, is renewing its claim to regulate knowledge, and afford the highest kind of mental culture. The science, at least in its full comprehension, alike of the Academy and the Lyceum, which during the middle ages was the chief glory of the Eastern and Western Schools, when crowds were drawn to the logical lectures of Abelard, and when it educated into unparalleled acuteness successive generations of students in Bagdad and Cordova, in Paris and Oxford-the fundamental study in all the older European universities, and especially in those of Scotland, and which, in one of its branches, is the interpretation of the great modern scientific reform ;—this science, after a period of decay, is, in all its branches, showing signs of returning life. A new and vigorous logical literature is rising around us in Great Britain, in which especially the names of Whately, Thomson, De Morgan, Mill, Mansel, and Hamilton

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are familiar. Chairs of Logic have a conspicuous place in our new academical institutions, and are added, where formerly wanting, to our old ones, this very year having witnessed the foundation of a logical professorship in the University of Aberdeen, by which a fourth is added to the three that have existed for generations in the other Scottish Universities. Logic is probably at present more employed as an organ and test of liberal education, and a knowledge of it is more generally required from candidates for the liberal professions, than at any period since the decline of scholastic studies in the 17th century.

The works placed at the head of this article exemplify the chief phases of Logic in Great Britain during the last thirtyfive years. The restoration of the study, after an interval of comparative neglect, may be associated with the third; its subsequent development, in two different directions, is represented by the first and second; the last discusses, with more subtilty than any other British treatise, some of the philosophical principles, by means of which Logic with us is now in a course of transformation from an aggregate of traditional rules and technicalities to a consistent system. The well-known "Elements" of Archbishop Whately, published in 1825, is already in a measure superseded, through the progress of the science, to which, notwithstanding its deficiency in learning and speculative power, that work more than any other attracted even popular attention in this country and America. The numerous logical treatises published in Britain in the intervening period, have presented two forms of advance upon the doctrine of the "Elements." One of these, exemplified by the majority, culminates in the lately published "Lectures" and other logical treatises of Sir William Hamilton; the other is most conspicuously presented in the two volumes of Mr Mill, which have been before the world for nearly twenty years.

The "Lectures" of Sir William Hamilton, and the "System" of Mr Mill, are among the most notable logical treatises which Great Britain has given to the world. At first sight they appear to have hardly a conclusion or a principle in common. With Hamilton, Logic is a study of thoughts or notions, purified from their connection with things, and regarded exclusively as subject to certain necessary and formal laws of their own. With Mill, Logic is a study of things in the theory of their natural order, with a view to the discovery of systematic methods for bringing our thoughts into harmony with that order. With the former it is the rationale of the conditions under which we must think about anything; with the latter it is the rationale of the conditions for extracting real science from the things about which we may think. The Logic of the one is the most abstract of the sciences; it begins and ends with necessary truths, the interval