met once a week. The writings of Reid, Gregory, Campbell, Beattie and Gerard, evince the numerous advantages which the members derived from this institution, as they were in the habit of subjecting such works as they intended for publication, to the test of friendly criticism.

He resigned the office of librarian in the year 1736, and accompanied Mr Stewart to England, when they paid a visit to London, Oxford, and Cambridge, and were introduced to several persons of the first literary distinction. On account of his relation to Dr David Gregory, he had ready access to the celebrated Martin Folkes, whose house might be said to contain many of the most interesting objects to be met with in the metropolis. He saw Dr Bentley at Cambridge, with whose erudition he was much delighted, as well as amused with his vanity; and he also conversed frequently with Saunderson, the blind mathematician. Dr Reid refers in his speculations to this gentleman's blindness, as a singular phenomenon in the history of the human mind.

Dr Reid maintained an uninterrupted friendship with the learned and amiable Mr Stewart till the year 1766, at which time Mr Stewart was carried off by a malig nant fever. The circumstances attending the death of this excellent man deeply wounded the sensibility of Dr Reid; for his wife and daughter were carried off by the same disorder, and buried with him in one grave. The King's college of Aberdeen presented Dr Reid to the living of New-Machar in the year 1737; but such was the zeal of the people against the law of patronage at that time, that he not only met with violent 'opposition, but was also exposed to personal danger. But his attention to the duties of his office was so exemplary, his temper so mild and forbearing, and his spirit of humanity so active, that in a short time he subdued their prejudices; and when at last called in the course of providence to a different situation, the very people who had been guilty of gross and indecent outrages against him followed him, on his departure, with their benedictions and tears.

In 1740, he married Elizabeth, daughter of his uncle, Dr George Reid, physician in London, after which his popularity at New-Machar very much increased. Her manners were so accommodating, and so numerous were her kind offices to the sick and the indigent, that the departure of the family from the neighbourhood was looked upon as a general misfortune. The manner in which several old men were accustomed to speak upon the subject is worthy of being kept in remembrance. "We fought, said they, against Dr Reid when he came, we would have fought for him when he went away." The greater part of his residence at New-Machar was devoted to the most intense study, particularly directing his attention to the laws of external perception, and of the other principles which constitute the basis of human knowledge. He unbended his mind by the amusements of gardening and botany, of which he was extremely fond, even in old age.

and

The professors of King's College, in the year 1752, made choice of Dr Reid to be professor of philosophy, originating wholly from the high opinion they were led to entertain of his talents and erudition. We are not acquainted with the particular plan which he adopted and pursued in the course of his lectures; but his department at that period comprehended mathematics and physics, logics and ethics,-a practice then followed in the other universities of Scotland, instead of appointing a professor for each distinct branch.

Dr Reid had not been long in Aberdeen, till in conjunction with Dr John Gregory, he projected a literary society which continued for a number of years, and

It is perhaps not too much to assert, that of all the publications which appeared about this time, the Inquiry into the Human Mind by Dr Reid, discovered by far the greatest originality and profound thinking. It appears that he had conceived the plan, and deeply meditated upon it, long before its publication; yet without the applause of his literary associates, it is more than probable that his native modesty might have prevented him from giving it to the world.

The publication of Mr Hume's Treatise of Human Nature, in 1739, led him to question the principles commonly received with regard to the human understanding. He admitted, when a youth, but without any attentive examination, the opinions on which Mr Hume's scepticism was raised; but when he carefully adverted to the consequences which these principles appeared to involve, he instantly began to suspect their truth. To subvert the sceptical theory of Mr Hume was the grand object of Dr Reid's Inquiry, which be submitted to the examination of Mr Hume himself. That philosopher, even after he had seen some parts of the Work, discovers not a little of the Jewish spirit of unbelief that any good thing should come out of Nazareth; and considering his antagonist as a clergyman, and belonging to an order of men from whom prejudice would not allow him to expect any soundness of reasoning in matters of science, he betrays more than want of good humour, as Dr Reid's biographer expresses himself, when he says in no very courteous language in a letter to Dr Blair, “I wish that the parsons would confine themselves to their old occupation of worrying one another, and leave philosophers to argue with temper, moderation, and good manners." But though Mr Hume, as appears from the words just quoted, was very angry that a clergyman should become a philosopher, on a second perusal of the Inquiry, he seems to have held very different sentiments, when he wrote to the author himself in the following terms. By Dr Blair's means, I have been favoured with the perusal of your performance, which I have read with great pleasure and attention. It is certainly very rare, that a piece so deeply philosophical is wrote (written) with so much spirit, and affords so much entertainment to the reader; though I must still regret the disadvantages under which I read it, as I never had the whole performance at once before me, and could not be able fully to compare one part with another. To this reason, chiefly, I ascribe some obscurities, which, in spite of your short analysis or abstract, still seem to hang over your system. For I must do you the justice to own, that when I entered into your ideas, no man appears to express himself with greater perspicuity than you do; a talent which, above all others, is requisite in that species of literature which you have cultivated.-As I was desirous to be of some use to you, I kept a watchful eye all along over your style; but it is really so correct, and so good English, that I found not any thing worth the remarking. There is only one passage in this chapter, where you make use of the phrase hinder to do instead of hinder from doing, which is the English one; but I could not 45 S 2

find

find the passage when I sought for it. You may judge how unexceptionable the whole appeared to me, when I could remark so small a blemish."

The impression made on the minds of speculative men by the publication of Dr Reid's Inquiry was as great as could reasonably be expected from the nature of his undertaking. It was not level to the comprehension of the multitude, nor even addressed to them; and as it examined opinions with the utmost freedom which had obtained the sanction of the highest authorities, it had little prospect of conciliating the favour of the learned. Some, however, there were, who perceived the extent of his views, and beheld in his pages the true spirit and language of inductive investigation, which made proselytes of many, and was, by them, warmly recommended to the attention of others. The Inquiry of Dr Reid was so much esteemed by the learned body of teachers then in the university of Glasgow, that they gave him an invitation to the vacant professorship of moral philosophy, in the year 1763. It was no doubt with a considerable degree of reluctance that he resolved to leave Aberdeen; yet so numerous were the allurements which Glasgow presented to a man of his extensive erudition and deep research, that he gave it the preference. That seminary of learning could then boast of a Moor, a Simson, a Black, a Leechman, the two Wilsons, father and son, and an acute, discriminating Millar, with all of whom he was more or less intimate, and whose fascinating conversation made him in some measure forget that he was long acquainted with men of genius in the university of Aberdeen.

Dr Reid's merit as a public teacher arose principally from that fund of original philosophy which is characteFistic of his writings; and from his invincible patience and perseverance in recommending such principles as he conceived to be of the last importance to human happi

ness.

His style, too, was simple and perspicuous; his character grave and possessed of authority; and his students felt such an interest in the doctrines which he inculcated, that he never failed to be heard with the most profound attention.

In the year 1773 his remarks on Aristotle's logic appeared in Lord Kames's Sketches of the History of Man, of which he himself has favoured us with the following account. "In attempting to give some account of the Analytics, and of the Topics of Aristotle, ingenuity obliges me to confess, that though. I have often purposed to read the whole with care, and to understand what is intelligible, yet my courage and patience always failed before I had done. Why should I throw away so much time and painful attention upon a thing of so little use? If I had lived in those ages when the knowledge of Aristotle's Organon entitled a man to the highest rank in philosophy, ambition might have induced me to employ upon it some years of painful study; and less, I conceive, would not be sufficient. flections as these always got the better of my resolution when the first ardour began to cool. All I can say is, that I have read some part of the different books with care, some slightly, and some perhaps not at all. I have glanced over the whole often; and when any thing attracted my attention have dipped into it till my appetite was satisfied."

Such re

But in spite of his modest declarations, it is matter of doubt with some, whether any of his publications does

him more honour than his perspicuous view of this complicated system. It is unquestionably superior to any other analysis of these writings we have yet seen, an opinion amply confirmed by the sentiments of different literary characters who were intimately acquainted with the works of Aristotle.

Dr Reid declined reading lectures in the university for some years before his death; and he devoted this period to the task of preparing for the press his great work, which was published in two volumes 4to, the first in 1785, entitled, "Essays on the Intellectual Powers of Man ;" and the second in 1788, entitled, "Essays on the Active Powers of Man." His Essay on Quantity, occasioned by reading a Treatise, in which Simple and Compound Ratios are applied to Virtue and Merit, was composed previous to the year 1748, and was published in the Philosophical Transactions of London for that year. This paper affords some light with regard to the progress of his speculations about this time. The Inquiry into the Human Mind, of which we have already taken notice, appeared in 1764; and at this time he was complimented with the degree of Doctor in Divinity.

In the year 1796 (the last of his mortal existence), he was prevailed upon to spend with his friends at Edinburgh a few weeks during the summer. From that visit he returned to Glasgow in his usual health and spirits, and for some time continued to devote a portion of his time to the exercise both of body and mind. About the end of September the same year, he was seized with a violent disorder, with which he maintained a severe struggle; and this, together with repeated strokes of the palsy, put a final period to his long and useful life on the 7th of October, and in the 87th year of his age.

As to his bodily constitution, few men have been more indebted to nature than Dr Reid. In this respect he was athletic and vigorous, and his muscular strength was uncommonly great; advantages which were powerfully seconded by his temperance, exercise, and the unclouded serenity of his temper. Deep and collected thought was very conspicuous in his countenance, and all his looks were expressive of kindness and good will.

With respect to his character, his rectitude was inflexible and intrepid; his attachment to truth was pure; and he had an entire command over all his passions, which he acquired by the unwearied exertions of a long life. When, therefore, he found it necessary to dispute the conclusions of others in any of his writings, be never employed any expressions to irritate those whom he was anxious to convince, and the asperity of his opponents could not provoke him to repress his spirit of liberality and good-humour; for he considered the intemperance with which controversy is usually carried on, as an enemy to the progress of useful knowledge, and as having done more harm to the practice than service to the theory of morality. He uniformly maintained the dignity of philosophy in private life, and he united in his character the most amiable modesty and gentleness, with the noblest spirit of independence. He never soli cited any favours from the great, and all his academical or other preferments were conferred upon him by those who were real judges of his merit, and thought he deserved them. To a sound, cautious, and discriminating judgment, a singular patience and perseverance of

thought,

thought, and fixed attention to the operations of his own mind, he added the curiosity of a naturalist and the eyes of an observer, and of course his information was accurate and extensive. His sensibility was of an active and lively nature, and wherever he could command the means of relieving the distressed, he always employed them with the utmost secrecy possible.

His works are now in the hands of the public, and we believe we may venture to assert, that they will always be much esteemed, while sound sense continues to be preferred to unintelligible jargon, sophistry, or impiety. He has divested metaphysics of mystery, and rendered intelligible the most profound speculations, by the regular and constant use of words in one determined sense. In the state in which he found the philosophical world, it was Dr Reid's opinion, that his talents could not be so usefully employed, as in combating the schemes of those who aimed at the complete subversion of religion, both natural and revealed. He apprehended the operations of his own mind with a clearness which gave to his language a perspicuity and precision that the language of Locke never possessed; and in this respect he is decidedly superior to all his predecessors.

REIN DEER, or Tarandus. See CERVUS, ENTOMOLOGY Index.

REINS, in Anatomy, the same with KIDNEYS. See ANATOMY Index.

REINS of a Bridle, are two long slips of leather, fastened on each side of a curb or snaffle, which the rider holds in his hand, to keep the horse in subjection.

There is also what is called false reins; which is a lath of leather, passed sometimes through the arch of the banquet, to bend the horse's neck.

REJOINDER, in Law, is the defendant's answer to the plaintiff's replication or reply. Thus, in the court of chancery, the defendant puts in an answer to the plaintiff's bill, which is sometimes also called an exception; the plaintiff's answer to that is called a replication, and the defendant's answer to that a rejoinder.

REISKE, JOHN JAMES, a profound scholar and eminent critic, was born in 1706 at a small town in the duchy of Anhalt in Germany. His connections, it would appear, were in a humble situation of life; and in consequence of the narrow circumstances in which he was placed, be bad many difficulties to struggle with during the early part of his education. These, however, by unabating perseverance he surmounted, and in 1733 went to Leipsic, where he remained for five years in the ardent pursuit of his studies. Here he acquired an extensive knowledge of the Arabic, and was engaged in the translation of a book from that language, which was afterwards published. With the view of prosecuting with greater advantage the study of Arabic, which had become with him a favourite object of pursuit, he travelled on foot to Leyden, where new difficulties attended him. While he remained in Leyden he was employed in arranging the Arabic manuscripts belonging to the university; and for this labour he received a very small remuneration. During his residence here, part of his time was occupied in the translation of various essays from the German and French languages into Latin. These essays afterwards appeared in the Miscellanea Critica. About the same time also our learned author translated into Latin the whole of the Chariton from

the Greek and the Geography of Abulfeda from the Reiske, Arabic.

Having spent eight years at Leyden, Reiske was driven from this place by jealousy and calumny, which it is said were excited against him chiefly by the younger Burman, in consequence of his critical strictures on the edition of Petronius published by that author; but be-fore his departure from this learned seminary, he had obtained the degree of doctor of physic, which was conferred in a manner highly to his honour. He afterwards visited different parts of Germany, and at last settled a second time at Leipsic, where he remained for twelve years. But although he had received the appointment of professor of Arabic, the emoluments of his office were so scanty, that he had yet to struggle with all the difficulties attendant on poverty, and merely to procure a subsistence was obliged to engage in the humbler employments of literary labour, and submit to the severe and ill-requited drudgery of editing works for booksellers, or contributing detached papers to periodical publications. About this time the Acta Eruditorum were greatly indebted to the labours of our author. But in the midst of all the difficulties and hardships now alluded to, be prepared and published a work of profound learning and great merit. This work, which extended to five volumes, appeared under the title of Animadversiones in Auctores Græcos, and added much to our author's reputation.

In the year 1758, in consequence of the death of Haltausius, he obtained a situation, which was not only honourable but lucrative. This was the place of rector of the academy of Leipsic, in which he continued during the remainder of his life. He was now raised above want, and being free from the difficulties and embarrassments which had hitherto constantly attended. bim, he was thus enabled in the midst of learned ease to prosecute his favourite studies.

In the year 1764 Reiske married E. C. Muller, a woman of great learning, and of whom it is said that her knowledge, especially in Greek literature, was little inferior to that of her husband. In all his literary labours she was an useful associate; but the assistance which she contributed to his great work, the edition of the Greek Orators, was particularly valuable. Thus passed the latter period of the life of this learned man. He died in 1774, possessing a very distinguished reputation as a scholar and a critic. The number of the works which he superintended and published is very great. The most approved are the following. "Remarks upon Greek Authors." An "Edition of the Greek Orators," in 12 vols. 8vo, which was completed by his widow. "Dionysius Halicarnassensis," in 7 vols. "Plutarch's Works," in 9 vols. "Theocritus," &c.

RELAND, ADRIAN, an eminent Orientalist, born at Ryp, in North Holland, in 1676. During three years study under Surenhusius, he made an uncommon progress in the Hebrew, Syriac, Chaldee, and Arabic languages, and these languages were always his favourite study. In 1701, he was, by the recommendation of King William, appointed professor of Oriental languages and ecclesiastical antiquities in the university of Utrecht, and died of the small-pox in 1718. He was distinguished by his modesty, humanity, and learning; and carried on a correspondence with the most eminentt

Reland.

Re ́ies. bounds; and those prayers and religious services were thought to have a peculiar sanctity and virtue, which were performed over their tombs. Hence the practice, which afterwards obtained, of depositing relics of saints and martyrs under the altars in all churches. This practice was then thought of such importance, that St Ambrose would not consecrate a church because it had no relics; and the council of Constantinople in Trullo ordained, that those altars should be demolished under which there were found no relics. The rage of procuring relics for this and other purposes of a similar nature, became so excessive, that in 386 the emperor Theodosius the Great was obliged to pass a law, forbidding the people to dig up the bodies of the martyrs, and to traffic in their relics.

Such was the origin of that respect for sacred relics, which afterwards was perverted into a formal worship of them, and became the occasion of innumerable processions, pilgrimages, and miracles, from which the church of Rome hath derived incredible advantage.-In the end of the ninth century, it was not sufficient to reverence departed saints, and to confide in their intercessions and succours, to clothe them with an imaginary power of healing diseases, working miracles, and delivering from all sorts of calamities and dangers; their bones, their clothes, the apparel and furniture they had possessed during their lives, the very ground which they had touched, or in which their putrified carcases were laid, were treated with a stupid veneration, and supposed to retain the marvellous virtue of healing all disorders both of body and mind, and of defending such as possessed them against all the assaults and devices of the devil. The consequence of all this was, that every one was eager to provide himself with these salutary remedies; consequently, great numbers undertook fatiguing and perilous voyages, and subjected themselves to all sorts of hardships; while others made use of this delusion to accumulate their riches, and to impose upon the miserable multitude by the most impious and shocking inventions. As the demand for relics was prodigious and universal, the clergy employed the utmost dexterity to satisfy all demands, and were far from being nice in the methods they used for that end. The bodies of the saints were sought by fasting and prayer, instituted by the priest in order to obtain a divine answer and an infallible direction, and this pretended direction never failed to accomplish their desires; the holy carcase was always found, and that always in consequence, as they impiously gave out, of the suggestion and inspiration of God himself. Each discovery of this kind was attended with excessive demonstrations of joy, and animated the zeal of these devout seekers to enrich the church still more and more with this new kind of treasure. Many travelled with this view into the eastern provinces, and frequented the places which Christ and his disciples had honoured with their presence, that, with the bones and other sacred remains of the first heralds of the gospel, they might comfort dejected minds, calm trembling consciences, save sinking states, and defend their inhabitants from all sorts of calamities. Nor did these pious travellers return home empty; the craft, dexterity, and knavery of the Greeks, found a rich prey in the stupid credulity of the Latin relic-hunters, and made a profitable commerce of this new devotion. The latter paid considerable sums for legs and arms, skulls and jaw-bones (several of which

2.

ere

Relief.

were Pagan, and some not human), and other things Relies that were supposed to have belonged to the primitive worthies of the Christian church; and thus the Latin churches came to the possession of those celebrated relics of St Mark, St James, St Bartholomew, Cyprian, Pantaleon, and others, which they show at this day with so much ostentation. But there were many who, unable to procure for themselves these spiritual treasures by voyages and prayers, had recourse to violence and theft; for all sorts of means, and all sorts of attempts in a cause of this nature, were considered, when successful, as pious and acceptable to the Supreme Being. Besides the arguments from antiquity to which the Papists refer, in vindication of their worship of relics, of which the reader may form some judgment from this article, Bellarmine appeals to Scripture in support of it, and cites the following passages, viz. Exod. xiii. 9.; Deut. xxxiv. 6.; 2 Kings xiii. 21.; 2 Kings xxiii. 16, 17, 18.; Isaiah xi. 10.; Matthew xi. 20, 21, 22.; Acts v. 12-15.; Acts xix. 11, 12. See POPERY.

The Roman Catholics in Great Britain do not ac

knowledge any worship to be due to relics, but merely a high veneration and respect, by which means they think they honour God, who, they say, has often wrought very extraordinary miracles by them. But, however proper this veneration and respect may be, its abuse has been so great and so general, as fully to warrant the rejection of them altogether.

Relics are forbidden to be used or brought into England by several statutes; and justices of peace are empowered to search houses for popish books and relics, which, when found, are to be defaced and burnt, &c. 3 Jac. I. cap. 26.

RELICT, in Law, the same with WIDOW.

RELIEF (Relevamen; but, in Domesday, Relevatio, Relevium), signifies a certain sum of money, which the tenant, holding by knight's service, grand serjeanty, or other tenure (for which homage or legal service is due), and being at full age at the death of his ancestor, paid unto his lord at his entrance. See PRIMER.

. Though reliefs had their original while feuds were only life estates, yet they continued after feuds became hereditary; and were therefore looked upon, very justly, as one of the greatest grievances of tenure: especially when, at the first, they were merely arbitrary and at the will of the lord; so that, if he pleased to demand an exorbitant relief, it was in effect to disinherit the heir. The English ill brooked this consequence of their newly adopted policy; and therefore William the Conqueror by his laws ascertained the relief, by directing (in imitation of the Danish heriots), that a certain quantity of arms, and habiliments of war, should be paid by the earls, barons, and vavasours respectively; and, if the latter had no arms, they should pay 100 shillings. William Rufus broke through this composition, and again. demanded arbitrary uncertain reliefs, as due by the feodal laws; thereby in effect obliging every heir to newpurchase or redeem his land but his brother Henry I. by the charter before mentioned, restored his father's law; and ordained, that the relief to be paid should be according to the law so established, and not an arbitrary redemption.-But afterwards, when, by an ordinance in 27 Hen. II. called the assise of arms, it was provided, that every man's armour should descend to his heir, for defence of the realm, and it thereby became, impracti

cable