But the nutritive function exists in the Vegetable, no less than in the animal kingdom, but under very different circumstances, and which, in some cases, approaches to a sort of weak sensation; and therefore the station assigned it by nature, is in the middle between the other two; the digestion of plants, on the one hand, not being so gross as that of animal digestion; and their sensation, on the other, not being so exquisite and refined as that of animal sensation. This scale therefore stands thus, Left. Nutritive function of Animals. Central state. Organic or Nutritive function of Plants. Right. Sensitive function of Animals. Thus, by the phenomena of the animal and organic functions, we have arrived at the scale of three; from which another scale will immediately issue. which will give us the scale of five; and this scale of five will be of such a nature in its various operations, as to comprehend the perfect scale of seven. Having proved the above scale of three to be complete in its nature, like the three-fold radiance of the Sun; it must therefore stand entire, as it requires nothing to be added to its right or left. But from the two extremities of this, proceed the five senses of animals; by the exercise of which, from their wonderful nature, they are conversant with all the sevenfold phenomena of the great scale of the universe. The five senses of animals in the straight line, are, The order of the scale of the senses is as follows: the undermost figures represent the straight line as above; the uppermost, their situation in the Septenary Scale. These three, are senses which are conversant with matter, and with matter only when in a state of juxtaposition with their respective organs. And in this respect they appear to be allied to the three central steps of the great scale: not that each sense corresponds to each respective step of that scale; but the three senses, as a whole, represent the three steps as a whole, in as much as both in the one and in the other, are the objects of them within our reach as it were, and may be examined without the deductions of reasoning. But the other two senses, namely, Vision and Hearing, are not thus restricted in their operations, but converse with objects at a distance; so that the whole five senses, though they do not exceed this number, yet from the very nature of their operations, do most aptly correspond to the whole sevenfold scale of the universe. The three first, as conversant with matter only when in a state of juxtaposition, 2 Vision, 4 3 Smell, 5 Taste. 3 fitly represent the three central steps of the scale. But the sense of Vision, which is the fourth of the order, counting in a straight line, conversing with objects at a distance, is the proper organ to be exercised in observing the mechanical phenomena of the heavenly and other bodies, where such phenomena are to be seen, which are the second of the scale; and by contrast, the intellectual phenomena, as expressed by the countenance, which are the sixth of the scale; these two respective steps in all the scales, amalgamating with, and sliding into each other. Thus, therefore, by adding the sense of Vision to each extremity of the above scale of three of the senses, we shall have a scale of five, answering in the manner of their operations to the five corresponding steps of the scale of the universe, viz. in the three central conversing only with present objects, and the other with objects at a distance. Thus, Touch, 5 Taste, Vision. We now want only other two numbers, for the entire completion of the scale, which, accordingly are supplied by the sense of Hearing, which is in its nature more spiritual than that of vision, in as much as by the latter we converse only with objects which in a manner are in our presence, or before our eyes; whereas by the former, we converse with or about objects at a distance, and entirely out of our presence, even things, such as are revealed in the scriptures, concerning which we could have no correct knowledge, but by this admirable sense of Hearing; which is the medium of faith, (for faith cometh by hearing,) and is conversant, as it were, with the first and last of the scale, namely, the elementary state of matter, and the moral state of intelligenec ; which cannot be perceived by the senses, strictly speaking, nor reasoned out by the intellect, but must both remain purely matters of faith, which can only come by Hearing. Thus we perceive how even the senses, which are but five in number, can amalgamate and slide naturally, and without force, into the perfect septenary scale. Having thus traced the animal and organic functions of nutrition and sensation, and assigned to the five senses of animals their proper place in the great scale, as it respects their operations; I shall now speak of the nature and origin of the animal faculties, in relation to external objects. The parts in the animal economy which constitute the bases of the senses, are the infinite ramifications of the extremities of the nerves; distributed partly on particular organs, as the retina of the eye, the tympanum of the ear, the tongue, and the olfactory membranes, and partly, as in the organ of touch, throughout the body at large. The mode of this operation is difficult to trace, but it has been thought, that as these extreme filaments are exquisitely sensible, they easily receive the impressions of external objects, and by some way, as yet unknown, convey the impressions to the brain or spinal marrow, according as the one or the other may be the origin of the nerve excited. But without multiplying words, or wasting time, we must say, this seems an unnatural and circuitous method. It seems an odd conceit, to suppose the nerves as centinels, stationed throughout every part of the body, to give warning to the brain or spinal marrow, of any object that approached it. And still more odd, to suppose that the brain or spinal marrow, upon being informed of some visitant without, dispatches a messenger to examine his errand, | who, having done so, immediately returns, and, according to the nature of his answer, occasions pleasure or pain. Now, instead of these supposed impressions on the brain or spinal marrow, excited by the action of external objects on the extremities of the nerves, (a doctrine which no physiologist has ever established,) would it not be better at once to consider these extremities of the nerves, on which we are certain external objects operate, as in their very nature, and in their own proper selves, endowed with all that sensibility, which is ascribed to impressions on these organs, through their instrumentality? If impressions be really made upon the brain, is it not somewhat strange that the brain nevertheless indicates no symptoms of feeling? but all the feelings seem to be restricted to the seat of the contact of external bodies with the organs of sensation. Having thus got clear of the inexplicable doctrine of cerebral impressions, and of the nervous fluid, and of the nerves impressing the brain by vibrations, or any other manner; we perceive full well how the whole may be explained without them. 1. It is undeniable that the seat of sensation is in the organs of sensation themselves, and not in the brain; at least, we know it to be with them we feel, and not with the brain. Therefore we contend, that as it is with these organs we feel, and not with the brain, the brain cvidently has no sen in a proper trim for performing their diversified functions; but if these be injured, like the rot at the root, the functions will be injured too. It will be necessary to remark, that the above illustration regards only the sentient feeling in the animal eco However, from what has been said, we are now prepared to enter upon the nature of the evolution of the animal phenomena. sible feeling, except when impressions on the external organs are too violent for them, and thus by main force make impressions on the brain, as a violent shock on the boughs and branches, will agitate and shake even the roots of the tree. 2. It is evident that, between the ex-nomy, and not those which relate to tremest filaments of the nerves, and mind; for mind seems more the result the brain and spinal marrow, there is of the animating principle, but which, a close and necessary connection; but as yet, we feel so subtile, that we not a connection of that nature, as to cannot get hold of it. carry all the impressions to the brain and spinal marrow before they be felt; but rather a connection of this nature, that there are none felt in these situations, except when they are driven Now, supposing the various tribes forcibly in upon them. The connec- of animals which exist in nature, to tion between the nerves and the brain, be furnished with the root and the is like that between a tree and its branches, or, in other words, with the roots; and we know that it is not brain and the nerves, each according every impression on the former that to its particular kind, but all in a will affect the latter. The connection sound and healthy state; the divertoo, between the heart and the blood-sified operations of these, by means of vessels, forms another point of resem- the vital principle, will produce the blance; and we know that impres- following sevenfold phenomena. Phesions on the extremities of the blood- nomena, too, which do not seem arbivessels, unless they are to a conside- trary, but appear to have their founrable extent, and of long duration, dation in nature, formed upon the will very little affect the heart. perfect septenary scale of natural ob3. As to the nature of the connec-jects, proceeding in the gradation tion between the brain and the sentient extremities, it is not so much a sensible connection as has been generally supposed, as a vital one, in which the brain and spinal marrow, continuing in a sound and healthy state, like a good soil which gives strength and vigour to the plant, they will preserve all the nerves which issue from them 1 2 3 4 from the lowest to the highest, marked with a central step, and with the respective steps on each side, naturally sliding into one another. We shall first lay down the scale in order, and thus make it evident at one glance, and then explain its various parts.- 5 6 7 Sensation Perception, Conception, Attention, Memory, Association Imitation, or feeling, of ideas, Our author says, 1. In this scale of our ingenious au- 3. Conception. thor, we have first Sensation or feeling." Conception draws a picture or idea This is to be taken in the most general in the animal sensorium, of those absense; for though excited by external sent objects which were formerly perobjects, it gives no other information ceived; in so much, that in the act of concerning them, but merely that conception, the animal imagines the they make the animal feel. objects to be really present, without remembering whether it ever perceived them or not, (for conception does not imply memory, though memory implies conception.)" 2. Perception goes a step higher. It conveys through the medium of Sensation, some direct knowledge of the existence and qualities of those external objects which excited Sensation; as, when Eve "perceived," through the seductions of the serpent, "that the tree was good for food." But what we have said above of the inexplicable doctrine of cerebral impressions, renders our author's definition of Conception very doubtful; These are the seven faculties of the animal spirit; and their analogy to the seven steps of the great scale, appears as follows.- The faculty of attention, on the strength or weakness of which the three last depend, is the central step of the scale. Those which precede it on the left, are of a lazy passive kind, obtruded on the animal, whether he wills it or not; but those which follow on the right, are of an energetic active kind, depending, so to speak, on the will of the animal. The harmony of the third and fifth, that is to say, conception and memory, we have seen in our definition of conception; the former we have considered as implying an inferior kind of memory, relating to objects perceived; the latter, memory in its more perfect state; hence the harmony or correspondence between them. The three central steps of the scale of the animal faculties, viz. conception, attention, and memory, analogous to the respective steps of the great scale, imply little or no information as to the relations connecting different external objects; for in these three the animal mind is filled, as it were, with a single object, implying far less extension of thought, if the expression be allowable to the subject, than the other steps of the scale. 6. Association of ideas, is a continual train of thought, which goes on in the animal mind, during its lifetime, without intermission. It consists of conceptions, strong in proportion to the degree of attention formerly bestowed on them, and linked together by a sort of instantaneous memory, founded on the relations of contiguity or juxtaposition in place or time, external resemblance, &c. &c. The harmony of the second and sixth By means of this faculty, the occur- of the scale, namely, perception and rence of any particular sensation, per-association of ideas, is illustrated thus. ception, or conception, instantly suggests the memory, or recollection, of others, which nearly resemble it, or with which it may have formerly occurred in juxtaposition or contemporaneously; and the animal acts as if both were again before him, thereby exhibiting a semblance of reason, which is the sixth, and corresponding step of the great scale. 7. Imitation, the last and highest of the animal faculties, arises out of the association of ideas, or sixth principle of its nature. This faculty of imitation is found perfect only in those animals of the ourang-outang, or monkey genera, whose anatomical structure approximates to the human model. And on the other hand, the simple principle of imitation, which is the perfection of the mere animal, rises by insensible gradation into the earliest twilight of reason in the human .infant. The associating principle, or sixth of the scale, is to the inferior animals what reason is to man. And in the exercise of it, the animal is guided by his perceptions of present external objects, which recall to his memory conceptions of what had passed on some former occasion: an admirable example of which, we have in the neighing of the horse, which obtained for Darius the kingdom. The sagacity of animals seems to depend upon the faculty of the associating principle. But the harmony of the first and last, is still more remarkable; that is, of internal feeling and imitation; for there is not only a harmony between these two, but, as our author remarks, things, and to dislike and abhor others. In like manner, imitation in animals or children, seems to be the spontaneous effects of volition, unconnected with the reasoning faculty which we have yet to examine. Such are the phenomena of the animal faculties, considered in relation to external ebjects. But there is another class of animal sensations, which are connected with internal objects, and involved in more obscurity still. These are what have been called appetites, desires, instincts, antipathies, feelings of pleasure and pain, and the like. But these we must defer till the next paper. (To be continued.) solicitor. The early part of his education he received at Peckham, in Surrey, under the Reverend Martin Ready, from whence he removed to a situation in the Bishop of London's Registry, in Doctor's Commons. While at school he became introduced to the Rev. Dr. Collyer, who, perceiving his great predilection for the ministry, strongly encouraged it; and, in conformity with the Doctor's advice, he returned to the academy at Peckham, and entered upon a course of preparatory studies, previous to his admission into the Old College, at Homerton, which took place in 1804. He remained in this ancient and respectable seminary, under the tuition of the late Rev. Thomas Hill, and the present eminent theological tutor, Dr. BIOGRAPHICAL MEMOIR OF THE REV. J. P. Smith, rather more than four THOMAS RAFFLES, LL.D. (With a Portrait.) years, and on leaving the College, was ordained to the pastoral office over the Congregational church at Hammersmith, which had been recently de the Rev. W. Humphreys. The ceremony of ordination was performed in the chapel of the Rev. John Leifchild, at Kensington. The services on this important occasion, were exceedingly interesting. The introductory discourse was delivered by the Rev. John Humphreys; the ordination prayer by Dr. J. P. Smith; the charge by Dr. Collyer; and the sermon to the people, by Dr. Winter. It is generally admitted, that biogra-prived of its minister by the death of phy is capable of conveying more information to the mind, than any other branch of history whatever. It admits us to a view of nature in her genuine colours, and thus enables us to obtain a fund of instruction of the best kind, as well as of amusement the most innocent and delightful: cheered by the example of those who have weathered out the storm, we acquire fresh confidence in the progress of our voyage through life, and, warned by the ill fate of others, we escape those rocks upon which their temporal and eternal happiness has been irrevocably lost. Among the great variety of character which comes within the province of a biographer to delineate, none is more valuable to its possessor, nor of more importance to mankind at large, than that of a Christian minister, who, deeply sensible of the responsibility of his office, discharges, to the best of his abilities, its awful duties; solely relying on the assurance that "to him that soweth righteousness, shall be a sure reward.' Such, we are firmly persuaded, are the views and sentiments of the Reverend Dr. RAFFLES, whose biographical history we are now about to detail to our readers. Thomas Raffles was born May 17, 1788, in the parish of Christ Church, Spitalfields, London, where his father was an eminent and highly respected Mr. Raffles continued at Hammersmith two years, highly esteemed by the congregation, which, under his ministry, had very considerably increased; when, in consequence of the melancholy event, which deprived Liverpool of the excellent and lamented Spencer, he was invited, with other ministers, to supply for a few weeks the bereaved church. In November, 1811, Mr. Raffles preached on three sabbaths in Newington Chapel, Liverpool, and very soon after his return to Hammersmith, he received an unanimous call from the church and congregation late under Mr. Spencer's charge, to become their pastor. This invitation was accepted by him, and in the April following he took up his residence in Liverpool. Mr. Spencer, a few months previous to his unfortunate death, had laid the foundation of a commodious chapel in Great George-street, which was |