old cherished convictions in theology, metaphysics, and heaven (to speak anti-positively) knows what. It is called by Mr. Morell, an enormous system of materialism, grounded on great research-rejecting all causes as useless and vain-making the idea of power the lingering relic of an age of hypothesis; that of mind or spirit but a continuous attempt to personify the law of man's intellectual being; and that of God, when viewed theologically, a fruitless attempt to account for the existence of the universe,—when viewed philosophically, but the highest abstraction of causality, which must give way in this age of positive science to the simple idea of a general law.

Is, then, M. Comte an atheist? So affirm "the general." While some "positively" call him very religious, and his system the only truly religious science. What says Mr. Lewes to the imputation of atheism? Most "positively" he denies it. An incautious reader, he allows, dipping here and there into M. Comte's deep places, might suppose him an atheist-but an attentive reader must, on the contrary, be "strongly impressed by the forcible and scornful rejection of atheism so often there recurring." And Mr. Lewes quotes a passage to show that Comte regards atheism as the dregs of the metaphysical period, a period for which his scorn is incessant. But does that passage, does any passage in the maestro's opera omnia, imply any regard less scornful for theism? Is not the idea of a God as obnoxious to him, as the logical disproof of One-both schemes being equally removed from positive science, and by it scouted as futile waste of time, and mischievous waste of brains? Atheist may be a hard name in our terminology; in Mr. Comte's, it is only an unmeaning one, and one not worth the pains of earning. Theism is not "positive" enough. Atheism is a great deal too negative. In short, the whole subject had better be dropped-it pertains to the two first phases of progress, the theological and metaphysical, and they are presumed to be "shelved" for ever and a day.

With reference, however, to Mr. Lewes, we are not at liberty to overlook his protest against the charge of atheism; nor should we omit to mention his earnestly enforced and consistently iterated tenet, that "the Intellectual aspect is not the noblest aspect of man," and that never will there be a Philosophy capable of satisfying the demands of Humanity, until the truth be recognised that " man is moved by his emotions, not by his ideas; using his Intellect only as an eye to see the way"-his Intellect being, in a word, the servant, not the lord of the Heart, and Science a dull bagatelle, "unless it subserve some grand religious aim-unless its issue be in some enlarged conception of man's life and destiny." He hesitates not to declare his preference of the primitive spontaneous conceptions of the Deity to the modern deification of Intellect, which is but a part, and that not the noblest part, of our nature. There is genuine heart in most of what Mr. Lewes indites, which is scarcely true, so far as we can judge, of the discussions of his " guide, philosopher, and

volumes. The circulation of Mr. Lewes's epitome, and of Miss Martineau's ampler performance (in John Chapman's Series), will be some criterion of the interest England takes in positivism. Is the game to be, Follow the Leader? The only Etre Supreme considered possible by M. Comte is-what? Collective Life of Humanity." Venite exultemus!

"The

friend," the ex-professor of the Ecole Polytechnique, or of the lucubrations in general of his company of disciples.

Whatever be the tendencies of Positivism, however fatal to all our fondest and firmest opinions and sentiments, by all means give it a frank and full hearing-although it cannot surely reproach those who would cry it down, with the warning, μηποτε και ΘΕΟμαχοι ευρεθητε. Το call attention to a little volume which ably and succinctly portrays its scope and character, is the simple object of this paper, which wholly repudiating pretence to criticism (perhaps an absurdly uncalled-for repudiation), "hath this extent, no more." To Positivism as a great fact, and to Mr. Lewes's exposition of it as a small one, we may all do well to give heed, among the signs of the times. Be Positivism studied, then, as a protest against

Those fond philosophers that magnify

Our human nature, and assume we have
Such a prerogative in our rational soul,*

as qualifies it to understand † all mysteries, and to hypothesize safely to the top of its bent. Be it studied, at any rate, before it is answered; for this, in the end, may save trouble; although, with that view, the converse process may, primâ facie, appear more promising.

*Shirley: The Brothers.

There is a strong smack of Positivism in the confession of John Marston's Scholar (in "What You Will"), who had deflowered "seven useful springs" in studying" cross'd opinions 'bout the soul of man;" and who "the more he learn❜d, the more he learn'd to doubt"-the while his spaniel slept:

Hot philosophers

Stood banding factions, all so strongly propt,
I stagger'd, knew not which was firmer part,
But thought, quoted, read, observed, and pryed,
Stuff'd noting-books: and still my spaniel slept.
At length he waked and yawn'd; and by yon sky,
For aught I know he knew as much as I.

The same old dramatist, in another play (" Antonio's Revenge") introduces a "fling" at those "wisards," or wise-acres,

Who making curious search

For nature's secrets, the First Innating Cause
Laughs them to scorn, as man doth busy Apes
When they will zany men.

Which verses we will, however incongruously, tag with those of Milton's "godlike angel mild," who taught our first father that there are problems insoluble by such as he "suppress'd in night, to none communicable in earth or heaven," though quite

Enough is left besides to search and know.
But knowledge is as food, and needs no less
Her temperance over appetite, to know
In measure what the mind may well contain;
Oppresses else with surfeit, and soon turns
Wisdom to folly, as nourishment to wind.

TRAVELS IN THE NORTH.*

THERE is one portion of Europe which has been treated in somewhat a discourteous fashion by travelling authors: we allude to the small territory of Lapland. In vain may we search through Mr. Murray's broadsheet, or Mr. Bentley's literary announcements; we find there any quantity of books giving us more or less interesting accounts of all the quarters of the world, but nought about Lapland. It is our pleasing task to efface this blot from the literary escutcheon, by introducing the readers of the New Monthly to the very pleasant pages of Castrén, a Swedish gentleman, who has traversed Lapland and Siberia in his search for traditionary and archæological matter.

On the present journey, M. Castrén started with another learned Swede, of the name of Lönnrot, from the town of Kenie, and they set out at the commencement of the month of November on a water-excursion up the river of the same name. Contrary to their expectation, the winter was remarkably mild, and they were soon compelled to leave their boats, in consequence of the masses of floating ice impeding their progress. After a very tedious journey of nearly a fortnight, chiefly accomplished on foot, they arrived at Salla, whence they had originally intended to make excursions into Russian Lapmark, as no traveller had before examined this country linguistically or ethnographically, and a rich harvest might naturally be expected. The Lapps of the village of Akkala formed the principal object of interest to them, as the Finnish peasants and fishermen had informed them, that these Lapps kept themselves entirely estranged from Russians and other nations, and retained their language and customs in their primitive purity. An unexpected incident, however, frustrated their plans. They found the people of Salla to be crafty and avaricious, and by no means inclined to lead them through the deserts separating Akkala from Salla, and nearly 140 versts in extent, for any moderate amount. They were compelled to wait the course of events patiently in Salla, and, as they had anticipated, some Akkala-Lapps came to Salla in a few days, in order to dispose of their wares, whence they would return home with empty sleighs. Our travellers were, however, completely taken in by the cunning of the Sallites. They met the Lapps some distance on the road, and induced them to return home without seeing the strangers, by persuading them that they were emissaries sent to preach the Gospel to them, and force them to alter their habits. Castrén and his companion were so disgusted, that they gave up their meditated journey, and proceeded in the first instance to Enare. They, consequently, quitted Salla at the commencement of December, in sledges, along the icy bed of a little stream, which, however, was so covered with water, that the travellers were continually wet through. They at length reached the little farm of Korwanen, about half-way to Enare, where they were blocked up by a most terrific storm for twelve days and nights. Here they experienced some of the special comforts of travelling in Lapland. The chimney was so large that, after every time

* Matthias Alexander Castrén's "Reisen im Norden," aus dem Schwedischen übersetzt von Heinrich Helms. Williams and Norgate.

they had a fire kindled, some one was obliged to climb on the roof and stop the orifice with hay. The sun had disappeared, and the atmosphere was so thick and gloomy, that they were obliged to burn candles in the daytime. As soon as the weather cleared up a little, people thronged in from east and west, all bound, like themselves, for the church of Enare. On the day before Christmas eve, they, at length, started once again. It would have been only reasonable for all to leave at the same moment, but the new arrivers cleverly waited till the next day, in order to take advantage of the track that would be made for them over the terrific Sombio rocks. Our travellers were, however, nothing daunted, but, trusting to their famous reindeer and sledges, they started in company with three Finns and two Lapps. Our author takes the opportunity, while telling how his brains were nearly knocked out by coming in contact with a tree, to instruct us in the proper management of a sledge:

My reindeer took it suddenly in his head to leave the track, and run with all his strength against a birch-tree, with which I came in such unpleasant contact, that the blood streamed from my nose and mouth. Though this did not put me in the best of tempers, I was obliged to laugh, when Lönnrot expressed a hope that my nose could still be saved, however badly it had been treated. As it is naturally everybody's wish to protect this part of his person as much as possible, I determined on not exposing it to any hazard in future. This precaution may be usually taken, that is, if you like to leave your legs in the lurch, and employ them more especially in guiding the oscillating movements of the sledge. Still, in that case, you must take care not to plant your heel firmly on the ground, for fear of breaking your leg; the latter must be placed one on each side, with your knees well pressed in, and the feet must be used to prevent the sledge from running up against trees and rocks. This theory is certainly simple, but the practice is difficult, as the reindeer gives you very little time for reflection at the moment when it is most required, and that is in going down hill. He often races over the rocks, at such speed that the objects around cannot be distinguished, even if you have the courage to keep your eyes open and have them filled with the quantity of snow the reindeer continually kicks up behind him. It is an advisable scheme to upset the sledge where the snow lies deep, for the back part sinks in the snow and immediately checks the reindeer's career; but on the hills and rocks this cannot be practised, because the snow is continually swept away by the violent winds." The best plan, however, is to let the

reindeer do as he likes, and you reach the level ground in tolerable safety.

After spending Christmas in Enare, our travellers set out on their long and dangerous journey to the Russian town of Kola; and while stopping for the night in a hut, takes the opportunity of giving us the following account of the Enare Lapps:

As regards the domestic life of the Enare Lapps, civilisation has so far progressed that they possess houses, though they only make use of them in the winter. During the summer the fishermen lead a nomadising life, and remove from one hut to the other. When fishing is at an end, they retire to their huts, which are built in some solitary spot, where all they care for is good grazing ground for their reindeer, the requisite bush for their own support, and the necessary firewood. If any of these requirements fall off, they choose a new place of residence. Hence it is natural that the Lapp does not expend much time or trouble on the structure of his house. It is usually only large enough to shelter the members of his family and a few sheep, which latter lie under the beds. In the centre the hut is about the height of a tall Nov.-VOL. XCIX. NO. CCCXCV.

U

man, but at the sides it is not possible to stand upright. The only articles of luxury are a few pieces of glass, which are inserted in the walls to act as windows. Tables and chairs are rarities, and even spoons are not universal. As for their food, it chiefly consists of fish, though in the winter the Lapp is not satisfied with this light food alone. He has one great meal in the course of the day, but at that he prefers to have meat; at other meals he satisfies himself with fish. Many Lapps also possess stores of bread, reindeer or sheep milk cheese, and dainties of the berry species. His meat he chiefly obtains by hunting wild reindeer, drawing on his own flock, or else purchasing from the mountain Lapps in the vicinity. The latter, it is true, are disinclined to part with their reindeer, as their herds are almost daily thinned by the wolves, who, to use the words of a mountain Lapp, "are as dangerous to the reindeer, as the devil is to man ;" but brandy is a seductive, an all-powerful agent. When a traveller arrives in a mountain village, and, according to the custom of the country, offers his hosts a couple of glasses of schnaps, he receives plenty of roast reindeer meat, tongues, marrow-bones, &c., in return. It would be regarded as an insult if he did not accept them, but, as soon as he has done so, it is his duty to pay for them in brandy, according to the proverb, “present for present." If he neglect to do so, he will be very speedily reminded of his laches, and fresh presents, and treating continue, till the traveller has not a drop left. It may be easily seen what profit a calculating trader may make with the mountain Lapps.

Our travellers at last arrived at Kola, after many difficulties and privations, just before the Maslinitza, or Butter week, in Russia a season of joy and festivity, before the commencement of Lent. They were received in the most hospitable fashion, and found much that interested them. One of the most charming sights was a "Montagne Russe," down which the ladies and gentlemen descended in little reindeer sledges; but the week is too soon at an end, and we will follow the author on a tour of inspection through the town, and see how the great people find themselves after the delights of the Maslinitza. Alas! the doctor is stretched out on his broad sofa, complaining of the oppressive atmosphere, and stating that he must protect himself against the scurvy-the Custom-house officer abuses the hard times, when an honest man cannot smoke his tobacco duty free -the pedagogue, his friend, consoles him, and advises him to smoke away, for God forgives-the pedagogue himself is suffering from a troublesome rash-the Isprawnik is tormented with rheumatism-the Sasädatel displays his chest, which is covered with yellow spots-the Gorodnitz, the Capuchin monk, and many others, are tortured with headache -the ladies alone sit at home, and (may we say it) eat cabbage. Thus fatigue and exhaustion supervene on an abundance of delight.

Our travellers had originally intended to make Kola a sort of centre for their excursions into Russian Lapmark, and go thence, as soon as the sea was open, through Mesen, among the Samoiedes; but news they received from Petersburg caused them to go in the first instance to Archangel, where they intended to study the Samoiedian language. Hence they could not give so much time as they desired to the Russian Lapps, and left many villages to the north of Kola unvisited, contenting themselves by staying a short while with the Lapps they found between Kola and Kandalaks. At the different post-stations there are always several Lapp families residing, and where they would have had many opportunities of studying the Russo-Lappish dialects, had not misfortune caused them to fall in with the Murmen, who afforded them no slight obstacles in their literary undertakings.