of impostors, stigmatized as magic, or astrology. The fourth province, dynamisophica, has four classes,-denominated physiosophica, iatrica, technematica, and polemitacticos epistemica that include all our knowledge of the power of inanimate matter acting on matter,-of the power of matter acting on animal bodies, of power exerted in mechanical or fine arts,--and of physical force applied in warfare. We prefer technematica, from the genitive case of rexua, opus arte confectum, an artificial work, to oeconomica, a domestic concern,--because we cannot ascertain what the fine arts, sculpture, music, painting, and dancing have to do with economy; nor do we perceive that commerce appertains to a family any more than to an individual. Georgia, which we term geosophia, or agriculture, should be located, we apprehend, with those sciences which treat of inanimate matter acting on matter; because it principally consists in our knowledge of the operation of soil and climate upon other material things. Mr. Woodward's politoecia, or political economy, we would make a subdivision of politarchia; ending in logia, because civil government, among other things, ought to attend to finance, and all such applications of power as may promote the public welfare. According to our scheme, therefore, physiosophica includes the epistemia, stereosophia, hydrosophia, aerosophia, photosophia, electrosophia, magnetosophia, chymisophia, and geosophia. The sciences deduced from iatrica are the same in our system and that of Mr. Woodward; but our technematica includes only chirotechnia, callitechnia, and emporia. We retain our author's division of the specific military sciences.

Our fifth and last province, ennoesophica, which includes all the sciences emanating from our knowledge of mind, we divide into three classes,-psychica, pisteuica, and ethica; which denote, respectively, the doctrine of mind, of religious belief, and of moral duties. All who have any knowledge of mind, believe something about the relation of minds, and the duties consequent upon their knowledge and situation. The class psychica is ramified into the epistemia, zoopsychia, anthropsychia, and pneumatia; which treat of the souls of animals and men, and of the world of spirits. The class pisteuica, includes atheotetia, pantheotetia, hentheotetia, trihentheotetia, and theanthropia, or the doctrines which men receive concerning atheism, pantheism, unitarianism, trinitarianism, and God and man united in one person, Christ Jesus. The class entitled ethica contains those departments of knowledge which respect the law of nations, civil government, jurisprudence, ecclesiastical government, the duties which man owes to himself and to his brother man, the religious rites of the nations, and enlightened

L

piety, or godliness which are respectively called ethnonomia, politarchia, themistia, ecclesiarchia, ethosophia, ethnilatria, and eusebia. Ecclesiastical government we think as well entitled to a distinct place among the epistemia as civil government; and it may be subdivided into as many different orders, ending in logia; for thus we would denominate the first ramifications of a specific science.

The philosophical opinions which judge Woodward wishes to constitute the gregarious science of eleuthesia, will find their places, according to their character, under some of the epistemia which we have named. Those who think that man's soul is essentially like that of a brute, or that organized matter thinks, will inculcate their sentiments under the head of zoopsychia; those who think man has only one spiritual and, at the same time, animal soul, superior to the soul which is common to all mere animals, will express their opinions under the head of anthropsychia; while those who think that there are angels good and bad, that the mind of man may subsist without the seat of animal life,-that some human spirits are disembodied, or on the other hand, that devils are passions and diseases,— will publish their dissertations under the head of pneumatia. The philosophical reasonings, if they may enjoy so honourable a name, which are intended to prove, that there is no God, or that the universe is God, belong to the two first departments educed from pisteuica, or the generic science of things believed. The deist, the mohammedan, the modern Jews, and several denominations of christians, who say there is one God, but no trinity, will proclaim their religious opinions under the title of hentheotetia. Those who believe that God is indeed one essence, but subsisting in a tripersonal manner, and the opinions which are ascribed, by many, to the ancient Jews, will find a place for their science in the department of trihentheotetia. Those who believe that Jesus Christ is God and man, in one person, will have exclusive possession of the department styled theanthropia; while every order of polytheism and idolatry will belong to ethnilatria, and every duty of piety of which any have knowledge will be inculcated under the title of eusebia, that is, piety, or our duty towards God.

In the new arrangement which has now been proposed, we have avoided the impropriety of introducing ethics before that knowledge which is essential to moral obligation, and to the discharge of moral duties. Our morals, so far as they can be reduced to any system, grow out of our opinions; and in every scheme of religion, some things are proposed, that they may be believed, before any good works are expected. It will be universally admitted, that good morals and true religion, what

ever they may be, are the most important and sublime subjects which employ the mind of man. We begin with the rudiments of science, with articulate sounds and letters, and end in piety towards God. We bring out such a classification of the departments of knowledge as we believe includes the whole of science, and in such a subordination of the greater to the less as is required by common sense. We thank Mr. Woodward that we have been excited to attempt this; and we sincerely hope that the patronage of the literary world will be such as to enable him, in a future edition, to prune away the superfluous parts of his book, and to make improvements in the composition of the rest. We have freely suggested the alterations of which we think his plan is susceptible; and we shall be gratified if they meliorate in any measure his own ingenious classification. We recommend to him, a thorough examination of the works of Reid and Stewart; as a second, or, perhaps, a third perusal may wean him from some metaphysical inaccuracies, especially of diction, which he must have imbibed, when he knew all the excellences of Locke, without perceiving any of his defects.

That the public may become well acquainted with Mr. Woodward's system, and that they may compare our improved classification with the original, we shall introduce, first, a copy of the table already published; secondly, the one which we propose; and thirdly, a translation, as nearly as it can be given on a single page, of the newly invented names which we have adopted. The English name, or phrase, will occupy the same place with that word of the new nomenclature which it is intended to explain.-The reader will observe, that we have enumerated sixty-five, instead of judge Woodward's sixty-four specific sciences; that we have arrived at them by two instead of three steps; and that we obtain our object by one table more perfectly than he has done by two. Besides, we follow the order in which man actually acquires his knowledge, instead of supposing some method in which a superior being. might, from existing things, derive it for him.