the father's side was related to the Crouches of Cambridge, and his mother was cousin to Mr. Swan, gamester and punster* of the city of London. So that from both parents he drew a natural disposition to sport himself with words, which as they are said to be the counters of wise men, and ready money of fools, Crambe had great store of cash of the latter sort. Happy Martin in such a parent, and such a companion! What might not he achieve in arts and sciences?

Here I must premise a general observation of great benefit to mankind: that there are many people who have the use only of one operation of the intellect, though, like short-sighted men, they can hardly discover it themselves: they can form single apprehensions,† but have neither of the other

* From an original letter of the celebrated Lord Chesterfield to Dodington, it appears how much puns were in fashion at the time, among the gayest circles :

"As for the gay part of the town, you would find it much more flourishing than when you left it. Balls, assemblies, and masquerades, have taken place of dull formal visiting-days, and the women are become much more the agreeable trifles they were designed.

"I cannot omit telling you, that puns are extremely in vogue, and the license very great; the variation of three or four letters in a word of six breaks no squares, insomuch that an indifferent punster may make a good figure in the best company," &c.

This was written 1717.

Bowles.

When Dr. Mead once urged to our author the authority of Patrick the dictionary-maker, against the latinity of the expression, amor publicus, which he had used in an inscription, he replied, "that he would allow a dictionary-maker to understand a single word, but not two words put together." Warburton.

two faculties, the judicium or discursus. Now as it is wisely ordered, that people deprived of one sense, have the others in more perfection, such people will form single ideas with a great deal of vivacity; and happy were it indeed if they would confine themselves to such, without forming judicia, much less argumentations.

Cornelius quickly discovered, that these two last operations of the intellect were very weak in Martin, and almost totally extinguished in Crambe; however, he used to say, that rules of logic are spectacles to a purblind understanding, and therefore he resolved to proceed with his two pupils.

Martin's understanding was so totally immersed in sensible objects, that he demanded examples from material things of the abstracted ideas of logic; as for Crambe, he contented himself with the words, and when he could but form some conceit upon them, was fully satisfied. Thus Crambe would tell his instructor, that all men were not singular; that individuality could hardly be predicated of any man, for it was commonly said that a man is not the same he was, that madmen are beside themselves, and drunken men come to themselves; which shews, that few men have that most valuable logical endowment, individuality.* Cornelius told

*"But if it be possible for the same man to have distinct incommunicable consciousness at different times; it is without doubt the same man would at different times make different persons. Which we see is the sense of mankind in not punishing the mad man for the sober man's actions, nor the sober man for what the

Martin that a shoulder of mutton was an individual, which Crambe denied, for he had seen it cut into commons. That's true (quoth the tutor); but you never saw it cut into shoulders of mutton. If it could (quoth Crambe) it would be the most lovely individual of the university. When he was told a substance was that which was subject to accidents; then soldiers (quoth Crambe) are the most substantial people in the world. Neither would he allow it to be a good definition of accident, that it could be present or absent without the destruction of the subject; since there are a great many accidents that destroy the subject, as burning does a house, and death a man. But as to that, Cornelius informed him, that there was a natural death, and a logical death; that though a man after his natural death was not capable of the least parish-office, yet he might still keep his stall among the logical predicaments.

Cornelius was forced to give Martin sensible images; thus calling up the coachman, he asked him what he had seen in the bear-garden? The man answered, he saw two men fight a prize; one was a fair man, a serjeant in the guards; the other black, a butcher; the serjeant had red breeches, the butcher blue; they fought upon a stage about four o'clock, and the serjeant wounded the butcher

mad man did, thereby making them two persons; which is somewhat explained by our way of speaking in English, when they say such an one is not himself, or is beside himself." Locke's Essay on Human Understanding, b. ii. c. 27. Warburton.

"how the

in the leg." Mark," quoth Cornelius, fellow runs through the predicaments. Men, substantia; two, quantitas; fair and black, qualitas; serjeant and butcher, relatio; wounded the other, actio et passio; fighting, situs; stage, ubi; two o'clock, quando; blue and red breeches, habitus." At the same time he warned Martin, that what he now learned as a logician, he must forget as a natural philosopher; that, though he now taught them that accidents inhered in the subject, they would find in time there was no such thing; and, that colour, taste, smell, heat, and cold, were not in the things, but only phantasms of our brains. He was forced to let them into this secret, for Martin could not conceive how a habit of dancing inhered in a dancing-master, when he did not dance; nay, he would demand the characteristics of relations. Crambe used to help him out by telling him, a cuckold, a losing gamester, a man that had not dined, a young heir that was kept short by his father, might be all known by their countenance; that, in this last case, the paternity and filiation leave very sensible impressions in the relatum and correlatum. The greatest difficulty was when they came to the tenth predicament. Crambe affirmed, that his habitus was more a substance than he was; for his clothes could better subsist without him, than he without his clothes.

Martin supposed an universal man to be like a knight of the shire, or a burgess of a corporation, that represented a great many individuals. His

father asked him, if he could not frame the idea of an universal Lord Mayor? Martin told him, that, never having seen but one Lord Mayor, the idea of that Lord Mayor always returned to his mind; that he had great difficulty to abstract a Lord Mayor from his fur gown and gold chain; nay, that the horse he saw the Lord Mayor ride upon, not a little disturbed his imagination. On the other hand, Crambe, to shew himself of a more penetrating genius, swore that he could frame à conception of a Lord Mayor, not only without his horse, gown, and gold chain, but even without stature, feature, colour, hands, head, feet, or any body; which he supposed was the abstract of a Lord Mayor.* Cornelius told him, that he was a lying rascal; that an universale was not the object of imagination, and that there was no such thing in reality, or a parte rei. a parte rei. But, I can prové, (quoth Crambe) that there are clysters a parte rei, but clysters are universales; ergo. Thus I prove my minor. Quod aptum est inesse multis, is an universale by definition; but, every clyster before it is administered has that quality; therefore every clyster is an universale.

He also found fault with the advertisements,

*This is not a fair representation of what is said in the Essay on Human Understanding, concerning general and abstract ideas. But serious writers have done that philosopher the same injustice with these wanton wits, who employed this ridicule in compliment to the sentiments of Lord Bolingbroke, who, in his Metaphysics, or first Philosophy, borrows the reasoning of those serious writers against general and abstract ideas. Warburton.