person who bestows his art and industry, and the subject upon which these are bestowed, establishes a notion of exclusive property, and, thenceforward, there is understood an exclusive right of possession in individuals, founded in the general opinion, and enforced by the united strength of the community.

The Greek word dos, and its corresponding Latin word lucrum, signify gain, profit, earning. These words imply the establishment of a right of exclusive property in individuals; for gain or profit could arise only from the exchange of commodities, which afforded a mutual advantage to the parties, or from a reward for the performance of skill or labour, by the transmission of some subject of use and advantage from one person to another. The word lucrum is derived, not from the verb luo, but from the Gaelic word luach, which signifies value, price. From this derivation we may infer, that before the arrival of those strangers who immixed with the more ancient inhabitants of Italy, the establishment of a right of exclusive property in individuals took place, and consequently, that a reward for the performance of skill and labour was understood and enforced as a right. The Greek word xigdos proves the advancement of the Gael, or the most ancient inhabitants of Greece, in the knowledge and practice of useful and mechanic arts, as a trade or profession. Ceaird in the Gaelic language signifies any particular manual employ

ment; ceard signifies an artificer or refiner of metals, as orcheard, a goldsmith. Ceard is commonly applied to a tinker as a worker in metals; any forge where metal is shaped or made into form is called ceardach. The art of manufacturing metals being held in the highest esteem, the forger or operator in metals got the name of the artist, nur sžixáv, or by way of eminence; and although all manual employments were denominated ceaird, yet no artificer was called ceard but a worker in metals. Hence, the original Gaelic word modified by the introductors of a new language into Greece, was retained to express gain or profit, which, by a natural metonymy, was applying the name of the art from whence gain or profit arose, to signify the gain or profit which was the produce of the art itself. It may be observed, however, that a smith is not called ceard; the word was applied to a forger of gold, silver, or brass, and not of iron, a metal whose use and value was not so early discovered as were those of the other metals. We submit it to be a fair conclusion, that prior to the arrival of those strangers, who carried along with them a new language, of which and of the language of the more ancient inhabitants, that known by the name of the Greek language was composed, the ancient inhabitants had arrived at a considerable degree of knowledge of useful arts, which may, we apprehend, be reasonably inferred from the use of a term that denoted a forger and polisher of

metals, who was held in high estimation, as producing works deemed eminently useful and greatly instrumental to the convenience of society.

MARRIAGE.

MARRIAGE is an institution which is founded in nature. The natural union of the sexes produces not necessarily that permanence of connexion which is denominated marriage among civilized nations. The degree of permanence attached to that institution varies in different climates, and in different stages of society in the same climate. It is governed by ideas of policy, enforced by the sanction of religious duty. The definition of marriage as given in the civil law, points out the natural foundation of the union in the words maris et feminæ conjunctio. To a mere natural man it required no further description of its properties; but to describe the institution as established among men possessed of exclusive property, the preservation or the increase of which require the joint care of a male and female having a common mutual interest in making provision for themselves and their common offspring or family, the definition must include other circum

stances of mutual importance; and therefore it justly adds, consortium omnis vitæ, divini ac humani juris communicatio. It consists not only of the natural conjunction of a male and female, it is also a partnership in life, and a communication. of all laws or rights, human and divine.

A superstitious attachment to imaginary deities has been found to prevail universally among mankind, in the earliest stages of society. Religious opinions, from whatever source derived, were, by the policy of statesmen, in superstitious ages, ever used as instruments for giving stability to civil institutions of the first importance, influencing mankind to submit to rules of regular polity and social order.

Marriage was one of those early institutions, where the civil union was cemented by an equal union of religious interests: The observance of the civil duties prescribed by that institution, entitled both parties to the favour and protection of the superior deities, who were the objects of their adoration and worship. The definition of the Roman law may therefore be admitted to apply justly to that institution, as established among all nations acquainted with the right of possession and enjoyment of exclusive property.

Cecrops is said to have introduced marriage into Attica. Before his time it is said, that the Athenians had no idea of conjugal union; that the children who were the offspring of the irregular commerce of the sexes, not knowing who

were their fathers, knew only their mothers, whose names they bore. This account of the condition of the sexes is consistent with a fabulous story told of the contention which took place between Minerva and Neptune respecting the name of the city of Athens, when Cecrops began to build the walls by which it was to be surrounded. Cecrops, in order to decide this important business, assembled all his subjects, women as well as men, for the women enjoyed in common with the men a right of suffrage in all public deliberations. The point in dispute, it is said, was carried in favour of Minerva by a majority of one voice, which was that of a woman. That the exercise of such rights may have been understood, by the usage of the people of Greece at some remote period of their history, to belong to the female sex, is not improbable; as we have well authenticated accounts of such practices having prevailed amongst the ancient inhabitants of Europe. A wise legislator in making regulations, whether of a political or civil nature, will pay regard to the opinions and manners of the people who are to be affected by them. It will appear, that in Cecrops' time the women in Attica had lost their political importance. Neptune having been offended at the preference given to Minerva, had ravaged Attica by a great flood of water. In order to appease the angry deity of the watery element, it was resolved by the Athenian people, that for the