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Dr. Storcke, viz. bemleck, has been publickly tried, and without luc. cess, in above an hundred and twenty cases. As this, however, is only a second-hand kind of information, it may possibly not appear of fufficient weight, to deter the many poison-dealers which Dr. Storcke has set to work in these and the neighbouring kingdoms, from the very ex. ceptionable occupation of making such dangerous experiments. But it is confirmed from other quarters; and indeed were it not so, if we turn to our pharmacopeias, we shall find no such dearth in the Materia Me. dica, as to warrant this application to violent remedies. Art. 11. Elementa Metaphysicæ Mathematicum, in morem adornata,

&c. S Vol. 8vo. Naples. 1763. The Elements of Metaphysics, digested into Geometrical Or

der. By Antonio Genovesi, Professor of Moral Philosophy in the Royal Academy at Naples.

This work is divided in!o five parts, agreeably to the number of volumes. In the first the author undertakes to refute the doctrines of Fatalism ; in the second Deisım ; in the third Epicureanism, and in the fourth Libertinism. Volume the fifth, contains' four dissertations ; the first on the origin and primitive state of things : the second, on the eternity of the world; in which the author attacks the Platonifts and Peripatetics; the third treats of the nature of God; and the fourth of the

origin of Physical and Moral Evil.

of the fubjects of the three first of these differtations, it is imposible for the author to know much; and on the fourth it appears he does not know a great deal. In treating this lat, however, he gives a concife history of the various systems of religion and irreligion that have prevailed in the world. He examines into the metaphysical fyftems of King and of Leibnitz; and is of opinion that they are very visionary, and at beft mere paraphrases of Aristotle. We have no very great opinion, it is true, of the depta and solidity of this Writer; but we admire his courage, in daring to stand up for the reputation of that immortal Genios, which has of late years been as unreasonably depreffed, as it was once ridiculously exalted. Our modern philosophers, mecha. nics, and experimentalists, may probably stare at what we are going to afhrm, because they never read Aristotle, or at least not with sufficient attention to understand him; but we will venture to say that, if we except Lord Bacon, there never hath appeared a Genius for Physics, since the days of Aristotle, that hath been even capable of understanding the profound, and at the same time, the sublime truths, contained in the Physics of that celebrated antient. We admit that he wanted innu. merable data that we are poffeffed of; and that therefore half the experiment mongers in London know more than Aristotle. But what would they say, if it should be shewn that (among numerous inevitable errours, the effects of ignorance) the amazing genius of the Stagyrite suggested those principles which the discoveries of succeeding centuries ferve but to confirm. We are far from depreciating the labours of those who can do nothing more than make experiments, or by dint of conllant enquiry, Rumble on discoveries : as far as they are accurate they are useful; but we cannot help admiring infinitely more chat 1a

gacity which iospired an Ariftotle and a Bacon, like nature's oracles, to prophecy, what the experience of future ages hould confirm. Art. 12. Johann-Georg Zimmerman Mitglied der Koeniglich Preuf

fifchen Academien, &c. Zurich. 1763. A Disertation on Medical Experience. By Mr. Zimmerman.

Mr. Zimmerman is a very celebrated physician in the Canton of Berne, in Switzerland. His principal design in this very senlible traci, is to obviate fome misapprehensions, which he conceives have arisen with regard to medical experience. It is a popular errour, he obe serves, io imagine that every one is capable of medical observatioing as if experience in this art could be obiained by the mere habisual ule of the senses. It is true, continues be, that in the mechanic arts, the practice of them is absolutely neceffary; nor can the knack, acquired by habit, be supplied by speculation; buc in an art fo complicated and scientific as that of medicine, a world of previous knowledge is necessary to enable the observer to comprehend what he sees, and to gather experience from observation. A mere practitioner or empiric, grown old in the pracuice of prescribing or administring medicines, is Jupposed by the ignorant to be a man of experience ; though it is certain that these people feldom see the fick, and never their dilease. Our Author observes there is a wide difference in this respect berwren che antient empirics and the moderns; the former depending on the evi, dence of their own senses, on that of preceding observers, and on comparing the sympioms of unknown diseases with such as were already known; whereas the modern empirics even neglect to unite the ftudy of diseases to that of their remedies.

In treating of the ule of knowledge, and its influence on physical observation, Mr. Zimmerman makes a very just diltination between erudition and Science ; advjũng the medical Audent to apply himself rather to the useful than the ornamental parts of learning.

A proper course of reading, says he, may fupply che place of whole years of practice; but, it would not only require a very extraordinary natural genius, bet a longevity of many centuries, to acquire by practice alone all that is already known in the art of healing. It was a laying of Rhazes, that, he should rather prefer a learned Physician, who had never feen a fick person in his life, than a practitioner who should be igncTant of the discoveries and pra&ice of the antients. Mere Practitioners, says Mr. Zimmerman, decry that kind of knowledge which is acquired by reading; and to prove it useless endeavour to propagare the notion that the art of Pnyfick should always vary with the climate. In answer to this, he juftly remarks, that the different appearance of diftempers in different ages and climates, may create a necessity for varying the doses, times of application, and even sometimes the choice of our medicines; but the essential characters of a disease remain.ever the same, nor can require any essential variation in the method or the remedy to be employed against it: We treat for instance the dysentery in the same manner and with the same success in Europe as in India, and the bark is a sovereign cure for the ague in every country upon earth, We ftill discover moft diseases by the symptoms, by which Hippocrates described them of. old, and the ablelt physicians in Europe

continue

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continue successfully to adopt the principles of that great antient in all important cases. Art. 13. Abregé Chronologique de l'Histoire de Pologne. 12mo.

Warsaw, A Chronological Abridgment of the History of Poland. This abridgment is written in imitation of Henauli's History of France, and appears to be well executed ; which is paying the Author no little compliment, if Mr. Bayle's observation be true, que bien abriger Itt de tous les ou vrages de plume le plus dificile.

Art. 14. Diatribe de Cepotaphio *, &c. A Differtation on the Cepotaph, or the ancient Method of

Burying the Dead, among the Egyptians, Hebrews, &c, By M. B. M. Van Goens. 8vo. Utrecht. 1763.

This learned, and not incurious, dissertation, is said to be written by a young lad of fourteen. It is remarkable that the United Pro. vinces have produced a number of these juvenile Geniuses; witness the celebrated Grotius, the three brothers William, Theodore, and Andrew Canter, with many others : Scaliger indeed mentions, as a thing incredible, the great number of learned youth that abounded in his time, in this country. Whether it be owing to physical or moral causes, that the Dutch literati are in their youth so much before, and in age so much behind those of other nations, we presume not to enquire.

As to the design of this tract, next to that of displaying the learning of its author, it appears to be a well-intended remonftrance against the horrid and detettable modern custom of burying the dead in churches, and church-yards, within the walls of populous cities.

Κηποταφιον, from Κηπος a garden, and Tαφος a tomb.

Art. 15. Discours Moraux, pour servir de suite a Philosophe Chretien. Par M. Formey. 1

I 2mo.

Berlin. 1764. Moral Discourses, intended as a Supplement to the Christian

Philosopher, By M. Formey.. These discourses differ from those of the three preceding volumes, published under the above-mentioned itle, in nothing more than the form.

are confeffedly downright sermons, and may therefore possibly have more weight than the former discourses; but, like other heavy bodies, we do not think they will circulate so fast as works of a lighter

turn.

Art. 16. Die Geschichte des Kunst des Alterthumbs, &c. 4to.

Dresden. 1764. An History of the Arts of Antiquity. By M. Winkelman, The very learned Author of this work treats of the rise and progress of the useful and poliie arts, from the earliest ages to those of ancient Greece and Rome, in a very fatisfactory and entertaining manner.

Art. 174

Art. 17. Oeuvres Diverses de M. de Joncourt, Docteur et Pro

fifjeur en Philosophie. The Miscellaneous Works of M. de Joncourt, Professor of

Philosophy at the Hague. 2 Vols. 8vo. 1764. The talents of the ingenious and learned M. de Joncourt are too well known, in the literary world, to need any information from us on this head. The volumes before us contain, among various translations from English authors, the following original pieces. Maxims Philosophical and Moral, in imitation of the reflections of the Emperor Antoninus.--Hercules's Dream, an imitation of the Greek of Xenophon. - An Essay on Infinity. - An Arithmetical Paradox.-An Effay on Harmony-A Preface to a translation of the Dialogue of the Dead. -Observations on certain maxima and minima in common life.--On the Eloquence of the Fair Sex. An Essay on Hope.-A Discourse concerning those who think themselves ill-treated by the world.-An Essay on the Deity.-On moral obligation.-On the art of dying well.

The Reader cannot expe&t to find such a varie:y of subjects treated very much at large ; our Author however, is never so concise as to become obscure ; but displays with equal success throughout this entertaining and instructive miscellany, the various abilities of the Philofopher, the Moralist and the Divine.

Art. 18. Entretiens entre un Solitaire et un Homme du Monde, Dialogues between an Anchorite and a Man of the World.

12mo. Cologne, 1764. If M. de Voltaire, who has lived much longer than most of his cone temporaries, were actually no more, and we had so much faith in Ghosts, as to think they could assume the genius, as they are said to do the figure, of persons defunct, we should be apt to chink his shade had here taken up the pen, as a proof that the grave could not con. quer his indefatigable activity and industry. We know there are people who would be ready to say, and with justice enough in that case, Peace, peace, perturbed Spirit! But, as we believe and hope Mr. de V. is still living, and as we have no faith in gholts, we must look upon the Writer of these dialogues as a living counterfeit, and not a dead one.

Dialogue ). Between Solitaire and Mundoso, Sol. Ha! son! By what wonderful providence do I see thee among these rocks?

Mun. Ha! father! How the devil came you here?
S. I hope, son, for your reiief and comfort-You seem in distress.

M. Yes, faith, I'm in bad case enough. I was thip.wrecked on the coast two days ago, about three leagues off.

S. In the lare ftorm! I saw your vessel in distress, and put up my fervent prayers to St. Anthony for your relief.

M. We were obliged to you, father, but I fancy St. Anthony was otherwise employed ; for he suffered our vessel to go to the bottom. Nay, if praying to the Saints could have done, we had enough of that on board. Tho* it possibly was not their fault neither ; we had not a good feaman in the hip. With the help of half a dozen English fai- . lors, St. Anthony might have got us off the coast, but it was not to be expected that the Saints should heave out an anchor or work the fhip.

loss,

$. And are you the only survivor of the persons on board ?

M. No. There were four of us, till like fools we went to loggerheads about the few crifles we saved from the wreck,

. Is it poflible ? M. Yes, very possible, father; but, as I thought it idle to quar. rel about property, till I had found some means of preserving life, I left my comrades to decide the dispute by themselves.

S. Bless me! What a world have I escaped !
M. Why, father, was you calt away here too ?

S. No, ron, not literally; but, disgusted with the world, I retired to this place, to avoid its temptations, and to contemplate on the things of Heaven.

M. A very proper spot! For you can see little else than the sky. I dare say you may see a far at noon-day, almoft as plain as if you were at the bottom of a well. But pray, good father, cannot you help one to a litcle sustenance ? I have eat nothing but a few shell-fith these three days.

S. Gladly, fon, walk in, there is my cell; I was just going to dinner, when I first heard

you. M. I thank ye, father.--Ha! fine filh! good fallad! wine too! a snug retreat! You would live here very comfortably, father, if you had any body to converse with now and then. A pretty little pratling remale might make e'en this solitary spot agreeable : but I have no notion of a man's living, like an unit, by himself.

S. Religion and Philosophy furnish me with rele&tions that supply the place of conversation,

M. As to Religion, I made a vow to St. Dominic, when I was last at Lisbon, that so long as his Inquisition endured, I would never open my lips about the matter. But, with regard to Philosophy ; I have been in England, father, and have laid in such a cargo, that I believe I am your match. Come, let us start a fubject of dispute.

S. I mean not to differ; what should I dispute for?
M. To Mew your Philosophy, certainly.
S. And is that the use of Philosophy?
M. Doubtiess.

8. Then an Anchorite cannot be a Philosopher, as he has nobody to dispute with.

M. True, and I will undertake thereupon to convince you that a life of solitude is the most useless life in the world.

S. I hope not altogether. Drink, son, eat. You are welcome.

M. Excellent wine, this! - I did not think these rocks produced Such refreshing sallads, Yes, father, your folitary philosophy is all out of fashion. ji is discovered by the moderns, that a man may be as devout in a cathedral as in a cell, and may cultivate philosophy as well on the Exchanges of Amsterdam and London, as if he were cast away on Robinson Crusoe's island. In a word, father, it is to be demonArated-delicate fish!- that an Anchorite is an useless being, and cannot possibly be of service to any human creature. Moft delicate filh, indeed! S. Not even to a fhip-wrecked mariner

M.Egad,

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