more superstitious kind is practised, it may be, than any form that is seen in Europe. One of the most convincing arguments that could be produced in proof of the superiority of science in developing the faculties of the mind, is a comparison between any two countries in which either the one or the other of these civilizing powers has been dominant,-to compare, for instance, the intellectual development of a country to which science has contributed little or nothing with that of a country which owes all to science. But this, we fear, is impossible, for in no country can these influences be found distinct and separate. Few are the countries in which religion has gone single-handed to its work, and fewer even are those in which religion is absent when science is present. In fact, science seems to give birth to religion, since it seldom or never exists singly. But where an example is wanted, and there can be found no perfect one, any liberal mind will allow the force of the purest that circumstances will permit. We will venture, then, not to draw a comparison between the intellectual development of Europe and India, which we consider is owing mainly to opposite causes, but to ask our readers to consider the intellectual state of each, and to draw their own inference of the respective power of religion and science as a means of civilization. Religion is largely professed in India,-not much less so than it is in Europe: in some parts of that vast country even more fanatically than in Europe. And what is the result? What is the intellectual state of India ? Is it greater than that in Europe? Is it on a par with, or does it in any degree approach to, that of Europe? We must all give a negative answer. And why is the superiority on the side of Europe? Why is it that in two portions of the globe wherein religion is pretty equally professed, there is an infinite superiority in the intellectual development of the one over the other? We reply, because science has been at work in the one and dormant in the other. This hasty consideration of the state of the two places is merely made to remind our readers of such comparison, and to induce them to draw similar, perhaps more apt, comparisons, which their own knowledge of countries may suggest. Such comparisons, it may be remarked, are not in the least degree irrelevant. For it is not an inquiry whether the true religion is a more powerful civilizer than science, but whether religion, in the universal acceptation of the term, is so? Of the many creeds professed, but one can be wholly true, leaving the others under the condemnation of being more or less false. We must either consider the power of religion, taken in its general sense, limit it to the true religion, whichever or whatever that may be, or draw some line in the creeds of men where the spirit of religion dies,—an impossible alternative. There cannot, then, be any cavilling at the example we have given of the intellectual development of a country in which religion of the more absurd forms is professed.

In the medical profession the effects of drugs are carefully watched and considered. So, in every inquiry of the nature of the

present, the effects of each cause should be sought and discussed, and conclusions drawn therefrom. Science and religion, so far as we are now concerned, may be considered as medicines for the mind. We are to determine which acts more powerfully and more efficaciously in developing its faculties. This may be done by seeing which affords the best training. Science may be justly considered as a gymnasium, by means of which the mind is exercised and enlarged, as much as it is by the study of classics and mathematics. Now since it is universally allowed, at least by men who have given their attention to the subject, that these studies are infinitely superior to others in effecting this end, it necessarily follows, if this be true, and if science affords an intellectual gymnasium, similar in many respects to the best, and partaking to a great degree of their nature, that science is one of the most powerful means of intellectual development, and contributes more than its sister, religion, towards producing this beneficial result in Europe. That science is superior to religion in an educational point of view, we merely have to consider the effects of each on the mind, and to draw a comparison between the two. The mind is enlarged and improved by long and laborious thought, by examining matters pro and con., by mental discussions; and what reader of this magazine will not allow great value to this, on the many and various subjects science raises ? What thought, what study, what exercise for the mind, must the numerous improvements and inventions have required! Is not this study, this work for the mind, a great developer of its powers? Is it not by exercise that these powers are increased and partly produced? And who will say, after examining any of the great inventions of modern times, that they needed no thought, no study, beyond, perhaps, that which arose on the spur of the moment. Are not many of these prodigies of the human mind the work of intense and continuous labour-labour often shortening and extending over the life of the inventor? Look at Watt, Brindley, Cartwright, or Stephenson, and see whether the works they enriched the world with were works requiring little mental labour.

We have briefly considered the effect of science on the mind, we have now to see whether that which religion exercises is of equal power. We are ourselves convinced that it is much inferior. The province of science is, as we have shown, in no small degree similar to that which is prescribed as the most effectual in training and educating the mind, while that of religion is of a peculiar nature, and limited to its own province. If religion be viewed in its widest sphere, it will be found to have but little to do with other than the moral nature of man. It may claim some little power in the exercise it gives the mind by means of the contemplation it imposes on its various followers, but more than this it can scarcely be said to possess. Its province, strictly speaking, is confined to our moral and not to our intellectual nature. It has to do with the passions of men, and not with their minds. Religion has done all,

both in its province and in its power, when it has softened and refined the passions, and educated the soul according to its own dictates, leaving, it may be, the mind in its original darkness; nay, it may be, and has been, in endless cases, the means of darkening the mind, and directing it into wrong and absurd channels. This ill effect of religion is seen in its work in bygone ages, and is equally conspicuous in many religious professions of the present day. Amongst the numerous sources of intellectual amusement and improvement that science has been the means of giving us, none, perhaps, has been of greater importance than the press. It is surely to science that the merit of this powerful engine in intellectual development is entirely due. Religion might have gone on for ages longer, using the pulpit only, sometimes instructing and at other times dwarfing and misleading the minds of men, and never have originated the press, or any means of half the power this production of science possesses. It is to the press we owe much of our intellect and development, and it is to science we owe this great means for effecting this end,

We have now considered briefly-too briefly for our own satisfaction-some of the reasons that can be urged in support of this favourable opinion of science, and hope, if they are not such as to carry conviction with them, they will induce our readers to consider the question more fully for themselves; for we feel sure that if this be done, even so far as a limited time has allowed us, and a more limited time to give expression to our thoughts, that an affirmative conclusion on the side of science will necessarily follow. ELPISTICOS.

THE RELATIVE USES OF MATTER AND MIND.-From spirit matter came, and for spirit it exists. All those forms of grace and grandeur into which it has been thrown, and in which it presents itself to our notice the rugged mountain-the vast ocean-the glancing sunbeam-the pearly dewdrop-the ever-changing rainbow -all these, and the other forms in which matter presents itself to us, existed in spirit in the form of conception previously to their being wrought out into visible embodiment in the scenes around us. And as from spirit it came, so for spirit it exists. This is its mission. It has no other office; it has no ulterior destiny. To develop spirit, to educe its latent energies, to call into action powers which, until struck and stimulated by outward objects, would remain as torpid as fire does in flint, is one of the great purposes which is intended to be secured by the existence of the material world. The universe itself is but a spangled robe made for the use of spirit; or, speaking more properly, it is a school in which spirit is placed to listen to the lessons of that great Teacher who addresses us not in words, but by means of those symbols which surround us on all sides, and through which, as through the pipes of an organ, the utterances of a divine voice are ever falling on our ear. J. M. WHITELAW.

The Essayist.

THE UNIVERSITY OF CAMBRIDGE OPEN SCHOLARSHIPS, EXHIBITIONS, AND SIZARSHIPS.

(Continued from p. 209.)

ST. CATHERINE'S COLLEGE. Under the powers of the new statutes the scholarships of this college have been consolidated, and their value augmented by the conversion of some of the bye-fellowships. All the former restrictions originally attached to the scholarships are abolished, and all are now open to candidates from any school or place of birth.

There are at present two scholarships of £50, ten of £40, and nine of £25 a year, besides an additional scholarship, which will arise from the termination of the present tenure of a bye-fellowship.

The scholars are chosen from the members of the college after the college examination, and the scholarships are tenable till the scholar has completed the degree of B.A.; but a scholar of distinguished merit may be permitted to retain his scholarship until he is of standing for the degree of M.A.

A deserving scholar may be promoted to a scholarship of greater value, and on account of distinguished excellency, a scholar may be elected to a second scholarship. Two scholarships have been opened for the competition of students who have not been matriculated nor admitted at any other college; one of them is of £50, and the other is £40 a year, with rooms rent free, and these scholarships are tenable until the general examination for scholarships in the college. There is one sizarship at the college, in the gift of the master. The present value of it is £50 a year, with rooms rent free.

The Rev. E. W. Crabtree, M.A., is the tutor of the college. JESUS COLLEGE. The Scholarships of this college have been consolidated and considerably augmented.

Under the revised statutes it is ordained that there shall be fifteen open scholarships on the foundation of the college, the holders of which are to devote themselves to the study of natural and revealed religion, mathematics, and natural philosophy, classical literature, and other subjects of study, ordered by the regulations of the University.

Of these fifteen foundation scholarships, five are each not less than £50, six not less than £30, and four not less than £20 a year; besides these there are fifteen scholarships ranging from

£30 to £40 a year, and appropriated to the orphans of clergymen, or, in default of such candidates, to the sons of living clergymen. Also one of £15 a year, appropriated to the son of a clergyman, with a preference to an orphan.

The foundation scholarships are tenable with any other scholarship, open or restricted.

There are two scholarships open to the competition of students who have not been matriculated; one of the value of £50 a year, and the other of £40. The examination for these takes place early in October, and one is given for proficiency in classics, and the other for proficiency in mathematics.

Besides the scholarships, the master and fellows grant to deserving students of the college additional rewards, in the form of money payments, not exceeding £12 per annum each.

The Rev. H. A. Morgan, M.A., is the tutor of the college.

CHRIST'S COLLEGE.-The Scholarships on the original foundation of this college, as well as those on the foundations of other benefactors, have been consolidated, and considerably augmented in value. The master and fellows have assigned one-fifth part of the divisible revenues of the college for the payments to be made to the scholars on the foundation, in addition to the income arising from the other benefactions left for the maintenance of scholars.

Under the provision of the new statutes, the scholarships are open to all the Queen's subjects, without any restriction or appropriation.

Of the 29 scholarships, twelve are each of £70, six of £50, and eleven of £30 a year.

Besides the twenty-nine scholarships, there are six exhibitions, two each of £50 a year, with a preference to students from Giggleswick school.

Two each of £30 a year, with a preference to students from Kirkby Lonsdale School.

One of £30 a year, with a preference to a student from Skipton School.

One of not less than £20 a year, with preference, first, to a student from Kirkby Lonsdale School, and secondly, to a student from Sedbergh School.

The election of scholars and exhibitioners is made from the most distinguished students in residence after the general college examination in the Easter Term. A student may be a candidate in each year of his undergraduateship.

There is, besides, every year an election of scholars and exhibitioners from students who have not commenced residence in the university.

The examination for 1865 begins on 5th April, and continues for three days. The subjects of the examination are classies and mathematics. In the year 1864, out of the candidates who presented themselves, seven were elected, either to scholarships or