It will be discovered that those arrangements may now be so formed, that, most advantageously for all, every human being may, not only without contest of any kind, but in harmony with all the best feelings of our nature, be secured in the possession, at all times, of a full supply of the best of every thing the earth can afford. To prove the truth of these statements, and to effect these important results is the object of the lectures which I propose to deliver.

I have already expended more than five hundred thousand dollars, and devoted upwards of forty years in making preparations for this great work. The task is now to be accomplished; if I succeed, the benefit will be for all mankind to the latest posterity; if I fail, the loss is to be mine.

I do not, however, state this expenditure of time and money with a view to claim the slightest degree of merit of any description; on the contrary, I am as much convinced as I can be of any truth, that I am not, for any thing I have done, or may do, entitled to any merit whatever; for I am well assured that if the magnitude and importance of the object had ap. peared to others as they do to me, there is not a human being who would not willingly and with pleasure make similar, or, if they had the means, much greater, sacrifices.

I have now but one request to make to the population of all countries: it is that they will endeavour to attend to this subject with a sincere desire to discover truth from error, discuss every part of it with kind feelings, and after a calm and patient investigation of all its principles and their practical results, that they will openly and fairly avow their opinions upon the subject. ROBERT OWEN.

New Orleans, Jan. 18, 1828.

PLAN OF A USEFUL SCHOOL, ESTABLISHED IN AMERICA.

Institution of Practical Education; at the corner of Eighth Street, Sixth Avenue, Greenwich. U. S.—Under the Superintendence of Robert L. Jennings.

THE system of education pursued in this Institution, is called practical, in contradistinction to the system generally followed, by which young persons on leaving schools and colleges, where they have only been study. ing theories, have acquired so little knowledge of man and things, that they have generally to commence a course of practical observation before they become at all fitted for the active scenes of life, and enabled to escape the artifices of crafty and designing knaves. By education is meant, not a mere knowledge of sounds and signs called words, but the formation of temper and moral character, and the acquisition of habits and knowledge of any kind.

This system in its detached parts is by no means new; it has been practised by our ancestors from the earliest dawn of human existence to the present time; it is the system of pure, unsophisticated, and antimetaphysical nature; and more collectively has been pursued by Pestalozzi, Fellenberg, and others, with success proportioned to the increase of intelligence and political liberty. It is proposed in this institution :

First.-To render children more healthy, by combining physical with mental exercises; to have different classes, several teachers, and a separate room for each class. Never to confine the pupils an unreasonable time in the rooms, nor to enervate their bodies and minds by excessive study.

Children should be where they can always have a full supply of fresh air, where they can have sufficient space for the free exercise of their limbs and lungs without annoying others; and where they should constantly be under the superintendance of some qualified person to give a proper direction to their every thought and action.

Second. To form the temper and moral character of children, so that they will neither be the slaves of passion nor the victims of vice. This will be much facilitated by secluding them from vicious society; by the example of their teachers, and by a proper classification. Children of different ages, having different capacities, inclinations, tastes and feelings, seldom harmonize.

Third. To teach them to observe and to think, by tracing the analogy and difference between things; to acquire the habit of analizing and arranging every thing on presentation; and, by cultivating their judgment, to render them less liable to be duped by the designing; and necessarily to improve their memory.

Fourth. To render them industrious and useful, by making them practically acquainted with agriculture, mechanics, manufactures, commerce, and domestic and political economy.

Fifth. To impress upon their minds that the system of flogging is arbitrary and unjust; altogether unfit for children who are destined to be citizens of this great republic; that it is only resorted to by ignorant, or thoughtless dogmatists and tyrants, who know not how to govern with kindness, and who have not sufficient talent to discover, that children are not negligent of their studies from an aversion to the acquisition of knowledge, but from a dislike to the dry, unintelligible manner of communicating what is falsely so called.

Sixth. To enable parents of all classes in society to give their children a liberal education, by making the terms as low as consistent with the welfare of the establishment.

Seventh. To give females a useful as well as an accomplished education; that they may rather be companions to intelligent husbands, than mere prudish dolls or domestic drudges, and that they may be qualified to be the first teachers of their offspring.

The general course of instruction will embrace English Literature, the Natural Sciences, Chemistry, Mechanics, Mathematics, and Natural Philosophy. The Modern Languages, Music, Drawing, and, in the Male Department, the Theory and Practice of Agriculture; and in the Female, Needle Work, and Domestic Economy.

To insure the Institution success, the most able Professors will be engaged in the different departments, who must not only possess the requisite fund of knowledge, but be able to communicate their ideas in a plain and intelligible manner; and their manners and general disposition must be such as parents would wish their children to imitate.

The charge for board, lodging, washing and tuition. . . S 130 per annum

Payable quarterly in advance.

Day Boarders,
Day Scholars,

64

28

The parents of boarders to furnish each child with a cot, mattrass, bedding and clothing.

The above terms are calculated to cover every expense; there will, therefore, be no additional charge.

New York, 1827.

INSTRUCTIONS OF THE CHIEF OF THE CAPUCHINS AT RAGUSA, TO BROTHER PEDICULOSO, ON HIS DEPARTURE FOR

THE HOLY LAND. BY VOLTAIRE.

Translated for the New York Correspondent.

THE first thing you do, brother Pediculoso, will be to visit Paradise, where God created Adam and Eve, so well known among the ancient Greeks and Romans, the Persians, the Medes, the Egpytians, and the Syrians, that not a single writer of all those people has ever mentioned it. It will not be diffi cult to find; for it is situated at the sources of the Euphrates, the Tigris, the Araxes, and the Nile; and though the sources of the Nile and the Euphrates are 1000 leagues from each other, that is nothing; you have only to ask the way of the Capuchins at Jerusalem, and you cannot possibly miss it.

Do not forget to eat some of the fruit of the tree of knowledge of good and evil; for it must be confessed that you are a little stupid and somewhat ill natured; when you shall have eaten of that fruit, you will become a very good and a very wise man. Perhaps you may be uneasy respecting the consequences; for in the book of Genesis it is said expressly, "In the day that thou eatest thereof, thou shalt surely die." Never fear, my dear brother, but eat away; Adam ate, and lived 930 years afterwards.

As to the serpent, which was "the most subtle of all the beasts of the field," he is chained you know, somewhere in Upper Egypt; several of our missionaries have seen him. Bochart will tell you what language he spoke in, and the song with which he seduced Eve; but take care that you are not seduced too. Then you will find out the ox that guarded the gate of the garden, for you are of course aware, that cherub in Hebrew signifies an ox; and that is the reason why Ezekiel calls the king of Tyre a cherub. Vide St. Ambrose, the abbe Rupert, and, above all, the cherub Calmet.

Examine carefully the mark which the Lord put upon Cain. See whether it is upon the cheek or the shoulder. He deserved to be branded for killing his brother; but, inasmuch as Romulus, Richard III., Louis XI., and hundreds of others have done the same, it is a matter of no great cousequence whether the murderer is pardoned or not, especially as the whole race is damned for an apple.

As you intend to push on as far as the city of Enoch, which Cain founded in the land of Nod, you will be particular in ascertaining the exact number of masons, carpenters, blacksmiths, weavers, hat makers, painters, wool carders, laborers, herdsmen and shepherds, handicraftsmen, judges, and gaolers he had in his employ, when there were but four or five persons on the face of the earth.

Enoch was buried in that city which his grandfather Cain built; but he is still alive. Find him out; ask him how he does, and give him our compliments.

From thence you will pass between the legs of the giants who were begotten by the angels upon the daughters of men, and you will present to them the works of the reverend father Don Calmet; but be careful to speak civilly to them, for they don't understand raillery.

You will go to the top of Mount Ararat to see the remains of the Ark. Ascertain the correctness of its dimensions, as given by the illustrious Le

Pelletier. Measure the mountain carefully, and then measure St. Gothard and the Pichincha in Peru. Calculate, with Woodward and Whiston, how many oceans it would take to cover them, and to rise 15 cubits above. You will also have the goodness to bring us, in the original Hebrew, the text which places the deluge in the year of the creation of the world 1656; in the Samaritan, that which says the year 2309, and that of the Septuagint which makes it 2262; and to reconcile these three texts.

Present our respects to our father Noah, who planted the vine. The Greeks and the Asiatics were so unfortunate as to know nothing of him, but the Jews could boast of their descent from him in a right line. Ask him to let you see the covenant which God made with him and the beasts. We are grieved that he should get drunk, and warn you net to follow his example. Above all, get a memorandum of the precise time when Gomer, the grandson of Japhet, began to reign in Europe, which he found thickly peopled. is a historical fact to verify.

This

Find out, if you can, what has become of Cainan, the son of Arphaxad, so celebrated by the Septuagint, and of whom the Vulgate says nothing. Beg of him to conduct you to the Tower of Babel, and see if the remains of that tower correspond with the dimensions given by the reverend father Kircher.

From the Tower of Babel you will go to Ur in Chaldea, and you will inquire of the descendants of Abraham the potter, why he left that fertile country, to go in search of a tomb at Hebron, and to buy corn at Memphis; why he made his wife pass for his sister, and what he got by that contrivance; but, above all, learn, if you can, what cosmetics she used to make her look handsome at the age of ninety. Ascertain whether she made use of rose or lavender water as a perfume, when she arrived at the courts of the king of Egypt and of the king of Gerar; for these things are essential to our salvation,

You know that the Lord made a contract with Abraham, to give to him and his descendants all the countries from the Nile to the Euphrates. Ascertain the exact reasons why that contract has not been fulfilled.

While you are in Egypt, find out where the horses came from, which Pharoah sent into the Red Sea in pursuit of the Hebrews; for, all those animals having perished in the 6th and 7th plagues, certain infidels have pretended that Pharoah had no cavalry. See the book of Exodus, of which Herodotus, Thucydides, Xenophon, Polybius, Livy, and all the Egyptian writers make such particular mention.

We will say nothing of the exploits of Joshua, the successor of Moses, nor of the moon which he made to stop at mid-day in the valley of Ajelon, and the sun which stood still upon Gibeon. These are trifles which happen every day, and not worth taking any trouble about.

But there is a matter of infinitely more consequence to morals, and which would contribute essentially to our improvement in honesty, humanity, and justice-1 mean the history of the Jewish kings. Ascertain exactly how many assassinations they committed. Some fathers of the church compute them at 580; others, at 970; it is important to know the true ameunt. You will understand me to allude only to those cases where the murdered were near relatives of the murderers, for, as to the others, they are innumerable.

Nothing can be more edifying than a true account of all the murders committed in the name of the Lord: it would serve as an excellent commentary upon the sermons on brotherly love.

When, from the history of the kings, you enter upon that of the prophets, you will enjoy, and cause us to enjoy ineffable pleasures. You will have many inquiries to make, and many explanations to receive; but, when you come to Ezekiel, then will your very soul dilate with joy. First of all, you will see the four animals with the faces of a lion, an ox, an eagle, and a man; then the wheel with four faces, like unto the waters of the sea, (each face having more eyes than Argus,) going upon its four sides and not turning as it went. You know that God commanded the prophet to swallow a whole book of parchment: inquire carefully of all the prophets you meet, what were the contents of that book.

Get Ezekiel to show you the tile upon which he drew a plan of Jerusalem, while he was bound with the bands which the Lord gave him; and to tell you why he was commanded to lie upon his left side 380 days, and then 40 days upon the right.

In reporting your conversations with Ezekiel, be careful, my dear brother, not to alter his words, as you have done: that is a sin against the Holy Ghost. You have said that God commanded the prophet to bake his bread with cow dung; but the vulgate says, (Ezekiel, chap. iv. v. 12.) “Comedes illud, et stercone quod egreditiu de homine operus illud in oculis eorum." "Thou shalt eat it, thou shalt cover it with the ordure which comes out of the body of man." The Prophet ate and cried out "Pouah! Ponah! Pouah! Domine Deus Mens, ene anima mea non est polluta.” "Pouah! Pouah! Pouah! Oh, Lord God, I never made such a break fast in my life." Always be careful to preserve the purity of the text, my dear brother, and do not change it the least tittle.

If the breakfast of Ezekiel was rather filthy, the dinner of the Jews of which he speaks is somewhat cannibalish: "The fathers shall eat their sons, and the sons shall eat their fathers." It is well enough, perhaps, for the father's to eat their children who are plump and tender; but for the children to eat their tough, old, stringy fathers, that is a new fashioned cookery.

There is great dispute among the learned respecting the 39th chapter of that same Ezekiel. The question is whether it is to the Jews or to the beasts of the field that the Lord promises to give the blood of the princes and the flesh of the warriors for food. We are of opinion that it is to both the 17th verse is incontestibly in favour of the beasts; but the 18th, 19, and the following are for the Jews. "You shall eat the horse and his rider. Not only are they to devour the horses, like the Scythians, but also the riders like worthy Jews as they were. See what it is to have a thorough knowledge of the Holy Scriptures.

The most essential passages of Ezekiel, the most advantageous to morals, the best adapted for the edification of the people, and the most efficacious in inspiring the youth of both sexes with modesty and a love of chastity, are those in which the Lord speaks of Aholah and Aholibah, chap. 23, these admirable texts cannot be read too often.

After a careful examination of those inimitable passages, we would have you lightly to look into Jeremiah, who ran naked throughout Jerusalem,