the mental faculties. These faculties may be improved, brought into action, or even their action to some extent suppressed, by government and culture. Such indeed are the guides to progressive improvement. EXPLANATION:-Man has no organization by which he could build a honey-comb like a bee. Will any culture applied to him teach him? Man has no organization by which he can closely examine spiritual existences: his ideas about them are therefore variant and confused. Who will arrange their study into a science? Man has no organization by which he can fully comprehend God. Will he ever do so in his present state?

Are, then, the actions of the child, and of those persons whose mental development has been arrested at a very early stage, (as has been supposed the case with the lower orders of animals, and of those animals themselves,) the result of some faculty or mental power different from mind? The result of instinct? And what is instinct but mind in the early dawn of its development? Are not such actions as the chick breaking its shell, the young-born infant receiving its natural food, the necessary consequents of the state of their infantile organization, which the earliest development of mind could prompt and enable them to put forth; and will it be deemed beyond the reach of reason, to prove that with the difference of maturity in organization and development, the same general connection of mind and organization is found, through the entire of life as well as infancy?

Philosophers have, with indefatigable labour, endeavoured to enlighten the world on the subject of instinct. Can we be pardoned if we suggest that their theories on this subject signally prove they were but men? Des Cartes says "Brutes are machines without sensation or ideas; that their actions are the result of external force, as the sound of an organ is the result of the air being forced through the pipes." This is his "instinct." If this be true, then it follows that every action in the material world is instinct. Then the thunder utters its voice, the earth quakes, and the telegraph works by "instinct." Yet, his theory has found an advocate in that very classical Latin poem, "Anti Lucretius," by Cardinal Polignac.

Dr. Reid sustains the mechanical nature of brutes, but classifies their actions into those of habit and those of instinct.

Dr. Darwin says that instinct is mental, and that the actions of brutes result from faculties, the same in nature as those of man, but extremely limited. Smellie takes the same view. Yet Darwin

asserts that instinct is the reason; and Smellie, that reason is the result of instinct. Cudworth says that instinct is an intermediate power, taking rank between mind and matter, yet often vibrating from one to the other. Buffon contends that brutes possess an intellectual principle, by which they distinguish between pleasure and pain, and desire the one and repel the other. This is his instinct.

Reimar divides instinct into three classes: mechanical, such as the pulsation of the heart; representative, such as result from an imperfect kind of memory, and, so far as it is memory, in common with mankind; and spontaneous, the same as Buffon's. Cuvier says that instinct consists of ideas that do not result from sensation, but flow directly from the brain! Dupont says that there is no such distinct faculty as instinct. His views are analogous to Darwin and Smellie.

Pope, Stahl, and others say, "It is the divinity that stirs within us."

"And reason raise o'er instinct as you can,
In this 'tis God directs, in that 'tis man."

Cullen, Hoffman, and others say that instinct is the "vis medicatrix naturæ." Dr. John Mason Good says that "instinct is the law of the living principle," that "instinctive actions are the actions of the living principle." If so, instinct is as applicable to vegetables as to animals.

Dr. Hancock, in his work on the Physical and Moral Relations of Instinct, has evidently enlarged on the doctrine of Pope and Stahl. He says instinct is the "impulse," "the inspiration of the Holy Spirit;" and, in his own words, "which we can only regard as an emanation of Divine wisdom."

He asserts that the lower we descend in the scale of animal organization and mental development, the more active and allpervading over the conduct of the animal is instinct! But, nevertheless, holds that "instinct is in such animals an unconscious intelligence." We much admire why he did not think proper to cast off from the ancients the charge of a puerile idolatry, on the account of their worship of bulls, calves, alligators, snakes, beetles, and bugs, for they must have entertained a somewhat similar notion. But the doctor goes further, and says, that as the lower grades of the animal world have this quality, in which "the Divine energy seems to act with most unimpeded power," so the

holiest of men has it also, but consciously and willingly, and it then becomes his ruling principle, "Divine counsellor, his neverfailing help, a light to his feet, and a lantern to his path." (Page 513.) It is quite evident that the doctor's instinct is the same with the "unerring conscience," "the innate principle of light," "the moral sense," "the spiritual power, "the Divine reason,' "the internal teaching," "the perfect light of nature," and "the Divine afflatus" of the theologico-abolition speakers and writers of the present day, which, they say, is the gift of God to every man. This strange error of some of these writers we have already had occasion to notice. But it is to be regretted, for the good credit of religious profession, that they did not acknowledge from whom they borrowed the idea; or, will they at this late day, excuse themselves, and frankly acknowledge they took it, not from Dr. Hancock, or any other modern, but as a deduction from the practices of ancient idolatry?

Since we have ventured an opinion on the subject of instinct, we trust forgiveness for the introduction of that of others.

Our desire is to present such considerations as lead to the conclusion that men are born into the world with different physical and mental aptitudes: in short, that their corporeal and intellectual organizations are not of equal power; or, if some prefer the term, that their instincts are not of equal extent and activity.

For substantially, upon a contrary hypothesis, are founded all those beautiful arguments in favour of the entire equality of man. Some whole systems of political justice are founded upon the proposition that there is no innate principle; and one class of philosophers argue that, as there is no innate principle, therefore all men are ushered into the world under the circumstance of perfect equality; consequently, all the inequality afterwards found is the result of usurpation and injustice.

Do they forget that organization itself is innate, and that different organizations must direct the way through different paths? But these philosophers still persist that there is no such disparity among the human race whereby the inferiority of one man shall necessarily place him in subjection to another. This doctrine is perhaps confuted by practice better than by argument. Counsellor Quibble saw his client Stultus in the stocks, on which he cries out, "It is contrary to law. The court has no such power. They cannot do it." Nevertheless, Stultus is still in the stocks! But what would it avail, even if all men were born equals? Could

they all stand in the same footsteps, do the same things, think the same thoughts, and be resolved into a unit? Who does not perceive the contrary?-but that from their birth they must stand in different footsteps, walk in different paths, think different things, and, in the journey of life, arrive at different degrees of wealth, nonour, knowledge, and power?

Men organized into some form of government cannot be equal; because the very thing, government, proves the contrary: among perfect equals, government is an impossibility. If laws were prescribed, they could never be executed until some of these equals shall have greater power than those who infringe them. Man is never found so holy as to punish himself for his own impulses. Thus the idea of government among equals is a silly fiction.

Men without government cannot be equal, because the strong will have power over the weak.

The inequality of men is the progenitor of all civil compact. One man is strong, another weak; one wise, another foolish: one virtuous, another vicious: each one yielding himself to a place in the compact, all acquire additional protection, especially so long as all shall adhere to the terms of the compact. But the compact itself is the result of the proposition that the majority shall have more power than the minority, because they are supposed to have more animal force, and that they hold the evidence of a more lofty mental development. Here has sprung forth the doctrine that the good of the greater part is the good of the whole: hence, under this system, an opposing fraction is often sacrificed to the ruling power. We must here remark that this doctrine was changed at an early day into, "The good of the ruling power is the good of the whole."

Although not a part of our study, we may turn aside here to remark that, from this monad in the composition of the doctrines of government, did emanate the idea of all those strange sacrifices that now deform the pages of ancient idolatry. In its aid the idol divinity vouched its influence, and the daughter of Ham yielded her new-born to the flaming embraces of her god. Even now the ancient sources of the Ganges still pour down their holy waters, are still drinking in an excessive population from the arms of the Hindoo mother. Nor is this idea only an ancient thought; it is not half a century since it was broached in one of the European parliaments to so hedge around the institution of marriage with thorny impediments, that none excessively poor could legally

propagate. But to our minds these things strangely show forth the facts that 66 prove men are not equal."

But even the lowest grades yield their obedience, and are protected from greater evils. Even though they may have been so low as to have not been able to take any part in the formation of the compact, yet they are as certainly benefited as the most elevated.

Such has been the condition of the race through all time, while falsehood has often mingled in her ingredients, adding misery to the degradation of man ;-for it is truly observable that falsehood has for ever led to deeper degradation, to an increased departure from the laws of civil rule. So far as human intellect has threaded its way along the path of truth and through the mazes of human depravity, so far has man improved his condition by increasing his knowledge and power,-while a reversed condition has ever attended a retrograde movement. May not the conclusion then be had, such is the ordinance of God! But equality among men is a chimera, not possible to be reduced to practice, nor desirable if it could be. They never were so, nor was it intended they ever should be. Cain and Abel were not equal: God told Cain that if he behaved well, he should have rule over Abel; but if he did not, he should suffer the consequences of sin. "Who art thou that repliest against God? Shall the thing formed say unto him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honour and another to dishonour ?" Rom. ix. 20, 21. "Who hath made thee to differ one from another?" 1 Cor. iv. 7. "And the Lord said unto her, Two nations are in thy womb; and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the older shall serve ( ya avod, be a slave to) the younger." Gen. XXV. 23. See also Rom. ix. 12. Can the inequality of man be more strongly inculcated? And St. Paul seems to suggest that such inequality will exist hereafter. "There is one glory of the sun, another glory of the moon, and another glory of the stars; for as one star differeth from another star in glory, so also is the resurrection of the dead." 1 Cor. xv. 41, 42.

The idea that the souls of men are unequal in a future state of existence seems to be consonant with the faith of most of the Christian churches. "And his lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou