313 On the Intellectual Faculty of Brutes. 314 of the Creator, who gave me so many little devils to serve and amuse me. If I am told that these poor devils are doomed to suffer eternal tortures, I admire God's decrees, but I have no manner of share in that dreadful sentence; I leave the execution of it to the sovereign Judge; and, notwithstanding this, I live with my little devils, as I do with a multitude of people, of whom religion informs me that a great number shall be damned. But the cure of a prejudice is not to be effected in a moment; it is done by time and reflection: give me leave then lightly to touch upon this difficulty in order to observe a very important thing to you. so many legions of reprobate spirits to | from shocking, pleases me mightily. be of no use, has distributed them I with gratitude admire the goodness through the several spaces of the world, to serve the designs of his providence, and make his omnipotence to appear. Some, continuing in their natural state, busy themselves in tempting men, in seducing and tormenting them; either immediately, as Job's devil, and those that lay hold of human bodies; or by the ministry of sorcerers or phantoms. "These wicked spirits are those whom the Scripture calls the powers of darkness, or the powers of the air. God, with the others, makes millions of beasts of all kinds, which serve for the uses of men, which fill the universe, and cause the wisdom and omnipotence of the Creator to be admired. By that means I can easily conceive, on the one hand, how the devils can tempt us; and, on the other, how beasts can think, know, have sentiments, and a spiritual soul, without any way striking at the doctrines of religion. I am no longer surprised to see them have forecast, memory, and judgment. I should rather have occasion to wonder at their having no more, since their soul very likely is more perfect than ours. But I discover the reason of this: it is because, in beasts as well as in ourselves, the operations of the mind are dependent on the material organs of the machine to which it is united; and, those organs being grosser and less perfect than in us, it follows, that the knowledge, the thoughts, and the other spiritual operations, of the beasts, must of course be less perfect than ours: and, if these proud spirits know their own dismal state, what an humiliation must it be to them thus to see themselves reduced to the condition of beasts! But, whether they know it or no, so shameful a degradation is still, with regard to them, the primary effect of the divine vengeance I just mentioned; it is an anticipated hell.” Persuaded, as we are, that beasts have intelligence, have we not all of us a thousand times pitied them for the excessive evils which the majority of them are exposed to, and in reality suffer? How unhappy is the condition of horses! we are apt to say, upon seeing a horse whom an unmerciful carman is murdering with blows. How miserable is a dog whom they are breaking for hunting! How dismal is the fate of beasts living in woods! they are perpetually exposed to the injuries of the weather; always seized with apprehensions of becoming the prey of hunters, or of some wilder animal; for ever obliged, after long fatigue, to look out for some poor insipid food; often suffering cruel hunger; and subject, moreover, to illness and death! If men are subject to a multitude of miseries that overwhelm them, religion acquaints us with the reason of it; viz. the being born sinners. But what crimes can beasts have committed by birth, to be subject to evils so very cruel? What are we, then, to think of the horrible excesses of miseries undergone by beasts? miseries, Having mentioned the prejudices indeed, far greater than those endured against this hypothesis, such particu- by men. This is, in any other system, larly as the pleasure which people of an incomprehensible my stery; whereas sense and religion take in beasts and nothing is more easy to be conceived birds, especially all sorts of domestic from the system I propose. The reanimals; he proceeds, "Do we love bellious spirits deserve a punishment beasts for their own sakes! No. As still more rigorous, and happy is it they are altogether strangers to human for them that their punishment is desociety, they can have no other ap-ferred. In a word, God's goodness is pointment but that of being useful and amusing. And what care we whether it be a devil or any other creature that amuses us? The thought of it, far No. 26.-VOL. III. vindicated, man himself is justified: for what right can we have, without necessity, and often in the way of mere diversion, to take away the life of mil 315 On the Intellectual Faculty of Brutes. lions of beasts, if God had not authorized us so to do? And beasts being as sensible as ourselves of pain and death, how could a just and merciful | God have given man that privilege, if they were not so many guilty victims of the divine vengeance? "But hear still something more convincing, and of greater consequence: beasts, by nature, are extremely vicious. We know well that they never sin, because they are not free; but this is the only condition wanting to make them sinners. The voracious birds and beasts of prey are cruel. Many insects of one and the same species devour one another. Cats are perfidious and ungrateful; monkeys are mischievous; and dogs envious. All beasts in general are jealous and revengeful to excess; not to mention many other vices we observe in them: and at the same time that they are by nature so very vicious, they have, say we, neither the liberty nor any help to resist the bias that hurries them into so many bad actions. They are, according to the schools, necessitated to do evil, to disconcert the general order, to commit whatever is most contrary to the notion we have of natural justice, and to the principles of virtue. What monsters are these, in a world originally created for order and justice to reign in! This is, in good part, what formerly persuaded the Manicheans, that there were of necessity two order of things, one good, and the other bad; and that the beasts were not the work of the good principle: a monstrous error! 316 mischievous, a dog so full of envy, a cat so malicious? "But then many authors have pretended, that beasts, before man's fall, were different from what they are now; and that it was in order to punish man that they became so wicked. But this opinion is a mere supposition, of which there is not the least footstep in holy Scripture. It is a pitiful subterfuge, to elude a real difficulty: this at most might be said of the beasts with whom man has a sort of correspondence; but not at all of the birds, fishes, and insects, which have no manner of relation to him. We must then have recourse to the second proposition, that the nature of beasts has, like that of man, been corrupted by some original sin: another hypothesis, void of foundation, and equally inconsistent with reason and religion, in all the systems which have been hitherto espoused concerning the souls of beasts. What party are we to take? Why, admit of my system, and all is explained. The souls of beasts are refractory spirits, which have made themselves guilty towards God. The sin in beasts is no original sin: it is a personal crime, which has corrupted and perverted their nature in its whole substance; hence all the vices and corruption we observe in them, though they can be no longer criminal, because God, by irrecoverably reprobating them, has at the same time divested them of their liberty." These quotations contain the strength of Father Bougeant's hypothesis, which also hath had its followers; but the "But how then shall we believe that reply to it is obvious. Beasts, though beasts came out of the hands of their remarkably mischievous, are not comCreator with qualities so very strange! pletely so; they are in many instances If man is so very wicked and corrupt, capable of gratitude and love, which it is because he has himself through devils cannot possibly be. The very sin perverted the happy nature God same passions that are in the brutes had given him at his creation. Of two exist in the human nature; and if we things, then, we must say one: either chose to argue from the existence of that God has taken delight in making those passions, and the ascendency beasts so vicious as they are, and of they have over mankind at some times, giving us in them models of what is we may say with as great justice, that most shameful in the world; or that the souls of men are devils, as that the they have, like man, original sin, souls of brutes are. All that can be which has perverted their primitive reasonably inferred from the greater nature. The first of these propositions prevalency of the malignant passions finds very difficult access to the mind, among the brutes than among men, is, and is an express contradiction to the that the former have less rationality holy Scriptures, which say, that what-than men: and accordingly it is found, ever came out of God's hands, at the that among savages, who exercise their time of the creation of the world, was reason less than other men, every spegood, yea, very good. What good can cies of barbarity is practised without there be in a monkey's being so very being deemed a crime. 317 On the Treatment of Children. 318 Upon the whole, it is impossible to experience has confirmed me in the deduce this variety of action, in animals, opinion, that love, and not fear, is the from a general and uniform instinct most effectual incitement to goodness only. For they accommodate their in a child's mind :-fear, perhaps, operations to times and circumstances. must be resorted to in peculiar and They combine; they chuse the favour-very inveterate cases, and it is necesable moment; they avail themselves sary to preserve a strict sense of subof the occasion; and seem to receive ordination, which may be called fear; instruction by experience. Many of but every child, who is kindly and ratheir operations announce reflection: tionally treated, easily perceives that the bird repairs a shattered nest, instead his welfare is promoted by our control of constructing instinctively a new one: over him, and that his obedience is a the hen, which has been robbed of her source of improvement and happiness. eggs, changes her place in order to lay Now, when that required obedience is the remainder with more security: the imbittered by a harsh manner and cat discovers both care and artifice in by severe words, when we evidently concealing her kittens. Again, it is exercise our power in anger and reevident, that, on many occasions, ani- sentment, and apparently to gratify mals know their faults and mistakes, our own revengeful feelings, the culprit, and correct them; they sometimes con- instead of being led to the consideratrive the most ingenious methods of tion of his own fault, has some of his obtaining their ends, and, when one worst passions roused, to repel and method fails, have recourse to another; resist our unkindness. We ought not and they have, without doubt, a kind of to become the enemy of those we find language for the mutual communication it necessary to punish: if we are of their ideas. How is all this to be Christians, we shall understand this; accounted for, unless we suppose them for does not Jesus Christ command endowed with the powers of perceiving, us to forgive our erring brethren thinking, remembering, comparing, and judging? They certainly have these powers in a degree inferior to the human species, and form classes below them in the graduated scale of intelligent beings; but, their actions not being directed to moral ends, are consequently not accountable and proper subjects for reward or punishment in a future world. On the Treatment of Children. TO THE EDITOR OF THE IMPERIAL SIR,-The Wrongs of Children are a even until seventy times seven." Let us not think that our conduct to little children ought not to be regulated by the same heavenly precepts of mercy and of truth. God has made no mental distinctions in regard to rank and station: the child of the meanest peasant ranks as high, in an intellectual, moral, and religious view, as the son of a prince. The gift of immortality, the belief in an all-wise and merciful Providence, is of the same value to both. "Take heed that ye despise not one of these little ones," is the benignant language of our Saviour. The influence of fear is often had recourse to from ignorance of the human mind, as well as from neglect of the divine law of love. The only legitimate end of punishment is defined, by some intelligent writers of the present day, to be, the reformation of the offender; and retribution is excluded, and even exemplary punishment, as tending to much evil and injustice. It may confidently be asserted, that punishment, taken as the retribution of moral guilt, can be safely employed only by the supreme Arbiter of the world; and that, when fallible men take upon themselves the right of employing it, as the means of resentment, it is liable to the mostterrible abuse, and will equitably be 319 Moore on Gambling. 320 returned upon them as the reward of| Let us not remain so unimbued their own guilt. "Whatsoever a man with the spirit of Christianity, so ignosoweth, that shall he also reap." In rant of the human mind, and so bent human hands, it is a mode of avenging on the infliction of unnecessary pain, our cause, which cannot be distinguish- as to persevere in a course of harsh ed from the doctrine of returning evil and unfeeling discipline, when the for evil; and reason and revelation | word of God, and the most enlightened both join in reprobating this, as dis- views of the nature of man, concur tructive of human happiness, and pro- in recommending a completely difceeding from a viciousness of heart. ferent mode of treatment. The source -Bicheno on Criminal Jurisprudence, | of all good and evil is in the heart; p. 103. and there we must apply, if we would eradicate the weeds of vice, and bring into life and beauty those latent seeds of virtue, which may be destined, by the blessing of Heaven on our welldirected exertions, to blossom in a happier and more congenial clime. BLING, BY THE REV. C. MOORE. If, then, our only end is reformation, the question of every enlightened and humane person must be, With how little | suffering can this child be led to a sense of his fault, and consequent alteration of conduct? I answer, Through the medium of the understanding and the heart; for we must inform the mind and affect the feelings, if we would lead EXTRACT FROM A TREATISE ON GAMa rational creature from error into the paths of virtue: when we do not attempt this, our labour must be useless, and worse than useless; and we shall prove ourselves insufficient for the task undertaken. The impenitence of the culprit arises either from our ignorance of the human mind, or, as is still oftener the case, our want of temper and christian charity. The heart lies open to kindness, but closes at the appearance of hostility. By the crude efforts of harsh authority, we shall never gain admittance there: we may perhaps constrain outward propriety of conduct, but there will be no real reformation, no attainment of the proper end of punishment. "MAN claims a superiority over the brute creation, by deeming himself a rational creature. But what is the distinguishing reason worth, if it be to submit to the caprice of levity and folly? what are its boasted powers, when it shews itself to be more afraid of offending against a trifling world, than of following its own dictates? what are its advantages, when it shrinks from exertion? what its value, when it makes the madness of mankind a greater object of devotion than the will of God, who bestowed it on man? In short, what is the use of reason, if not to resist and confound the maxims of folly? It would be impracticable, and likewise unnecessary, to mention different "Come then to my aid, thou spark modes of treatment adapted to the of ethereal mould, thou image of divariety of mental maladies that offer vine impression, thou god-like Reason! themselves in a large school: only let And when I am surrounded by the gay, the law of love reign in our own heart, the giddy, and the gambling crowds and influence our own conduct, and of fashionable intercourse; when I am the particular mode of correction is encircled by the thronged scenes of comparatively unimportant, when re- tumultuous folly; teach me to diffuse gulated by a benevolent and merciful the full splendour of thy power! Guiddisposition, and constantly accom-ed by thee, may the wiles of depravity panied by an impressive and affec- never allure my guarded heart; nor tionate appeal to the mind and heart the infectious air of dissipation and of the child. Explain to him, in fami- wickedness taint and corrupt my conliar language, that punishment is in versation and manners! Guided by reality for his benefit, and that you thee, may the gilded baits of fortune inflict it, not because you are in anger never lead me astray; nor the fasciwith him, but because you love him nations of power pervert the guileless too well to allow him to be wicked; tenour of my ways! Studious of thee, and never forget to represent the may I boldly advance the cause of offence as chiefly against his heavenly TRUTH; undaunted by the gibes and Father, and that there he must princi-jeers of licentious levity! Studious pally look for mercy and forgiveness. of thee, may I neither fear to be wise, 321 Peak of Teneriffe. nor dare to be wicked! But, where thy powers, fettered as they are in corporeal tenements, prove too narrow for conviction, and too weak for guidance, lead me forth beside the waters of celestial wisdom, and conduct me to the fountains of heavenly Revelation! Revelation will graciously supply whatever is deficient; will raise and support whatever is weak; illumine what is dark and doubtful; confound what is sinful; and exalt what is vir- | tuous. Guarded then by this blessed union of Reason and Revelation, may my hours roll on in the delights of innocence and happy reflection! And when I am about to exchange time for eternity; Oh! may the verge of my future prospect be gilded with rays of comfortable hope! Oh! may my conscious feelings be a source of joyful assurance, that I have played my game of mortal life well; and have been successful in winning the great, the important, and invaluable stake of everlasting happiness!" Peak of Teneriffe. Edinburgh, Jan. 1, 1821. MR. EDITOR, SIR,-The mountain denominated the Peak, in the island of Teneriffe, has long been celebrated for its altitude, and for the crater within its summit. It has never failed to attract the attention of all who have visited the island, and its proximity to Europe has caused it to be visited by many in the scientific world. But the accounts given of its elevation are very heterogeneous. Mr. Johnstone, who visited it lately, calculated its elevation to be 2,023 English fathoms, or two miles, two furlongs, and eighty-six yards, which nearly correspond with those calculations which are considered to come nearest the truth. He likewise made an excursion to its summit, of which he gives an account. 322 along the first great frustum, leading to the smaller and higher Sugar Loaf. The passage was steep and disagreeable, being covered with pumice stones, which gave way at every step. In about an hour, they got to the Alta Vista, where it was necessary to climb over the lava, leaping from one large stone to another, till they arrived at the foot of the Sugar Loaf. Here they rested about five minutes. They then began to ascend the Sugar Loaf. This was the most fatiguing part, it being exceedingly steep, and wholly consisting of small pumice stones, so that the foot at every step sinks and slides back. They were obliged to take breath repeatedly. It was more than six o'clock when they got up to the summit of the Loaf. At this time the clouds had gathered about a mile and a half perpendicular below. They were thick, and had a very striking effect, appearing like an immense extent of frozen sea, covered with innumerable hillocks of snow, above which the islands of Great Canary, Palma, Gomera, and Hiero, or Ferro, raised their heads. On the sun getting a little higher, the clouds disappeared, and opened to the view the coast around; and the colours hoisted on the Peak, were distinctly seen by gentlemen in Oratova, through their telescopes. The prospect from the Peak is romantic and extensive, no other hill being of a height to intercept the view. The coast is perceived all around, and a distinct idea of the island formed. From this place they saw the town of Santa Cruz, and the shipping in the road; which is a distance, in a direct line, of about twentyfive miles. The excavation, or caldron, within the summit of the Peak, is not less than 80 feet in depth. The gentlemen descended into it, and gathered some sulphur, with which the surface is mostly covered. In many parts the foot cannot rest upon the same spot above a minute, the heat penetrating Having ascended a considerable quickly through the shoes. Smoke issues height, they encamped on ground co- frequently from the earth. Just under vered with pumice stone, with a stream the surface, is a soft reddish clay, so of water on each side; in front a bar-hot, that the hand introduced into it ren plain, the island of Grand Canary bearing S. E. as if rising out of an immense field of ice formed by clouds below them. About four o'clock next morning, the first of August, the moon shining bright and the weather clear, they began to ascend a kind of path, must be quickly withdrawn. In the caldron, the sulphureous odour is very offensive, but on the ridge it may be easily endured. They continued two hours and a half upon the summit of the Peak, without feeling any inconvenience from |