IV. That as Reason includes a perception of moral good and evil, and as the Brute Creation has no such perception, Brutes are not endowed with Reason.

V. That between the least intelligent of Men, and the most intelligent of Brutes, there are such striking differences, that the Brute and the Man must be of essentially different na

tures.

VI. That man's place as "lord of the brute " clearly implies superiority and difference of rational power.

A very interesting discussion might arise here upon the immortality of Brutes: one side maintaining

That if the principle of life which animates the Brute Creation, can be for ever extinguished, there cannot but arise a fear that man's existence may be altogether annihilated, too.

The other side replying:

That it is not the mental, but the moral part of man's being that is promised immortality; — and that (with king David, who says, that "in the grave- all our thoughts perish") we have every ground for believing that it is not the mental faculties, but the moral perceptions, that will survive this life.

Occasion may be taken in this debate to inculcate kindness and humanity towards the Brute Creation.

See JESSE'S ANECDOTES OF DOGS.

JESSE'S GLEANINGS IN NATURAL HISTORY.
HISTORY AND INSTINCTS OF ANIMALS.-LARD-
NER'S CABINET CYCLOPÆDIA.

GREGORY'S COMPARATIVE VIEW OF MEN AND
ANIMALS.

WATERTON'S ESSAY ON NATURAL HISTORY.
DR. CHALMERS' SERMON ON CRUELTY TO
ANIMALS.

TOPLADY'S SPEECH ON THE IMMORTALITY OF
BRUTES.

AIMÈ MARTIN'S WORK ON EDUCATION.
Translated by LEE.

CARPENTER'S INSTINCT IN ANIMALS.

SHARON TURNER'S SACRED HISTORY OF THE
WORLD.

VESTIGES OF CREATION, pp. 333-336.

HUME'S ESSAY ON THE REASON OF ANIMALS,

vol. ii. pp. 111–117.

REID ON THE MIND, p. 489. "On Instinct."

QUESTION:

Is Duelling justifiable?

DUELLING may be defended,

I. Because it is the only method by which

honour can be protected, avenged, or satisfied. II. Because, it being a custom of the state of society in which we find ourselves, we are bound to submit to it.

III. Because it is a useful check upon those vices of society which do not come within the range of law: such as insult - liber

tinism and falsehood.

IV. Because it is a test of personal courage, and because it is a plain and intelligible law to the effect, that what a man says or does, he must, when called on, be ready to defend.

The opponents of duelling may contend that it is unjustifiable

I. Because it fails to accomplish its pretended aims; inasmuch as (whatever its aim may be) it neither avenges nor satisfies wounded honour.

II. Inasmuch as it makes an appeal to right a simple game of chance.

III. Inasmuch as it gives the injured no redress, and the injurer power to do more mischief. IV. Because although a law of society, it is a wicked and absurd law; and is therefore not binding.

V. Because the vices which it is presumed to hold in check are not abated by it, and could better be restrained by law.

VI. Because it proves, not courage, but foolhardiness: for what but foolhardy can we

call a man who flings his soul to perdition, rather than disobey a foolish custom of society?

VII. Because it is an irrational and most ridiculous practice.

VIII. Because it is totally opposed to all morality.

IX. Because it is a direct violation of the laws of God.

See CARLYLE'S SARTOR RESARTUS.

WRITINGS OF SYDNEY TAYLOR, pp. 357. 362.
366.

PALEY'S MORAL AND POLITICAL PHILOSOPHY.
CHILLINGWORTH AGAINST DUELLING.

DR. MILLINGEN ON DUELLING.

BRANDE'S DICTIONARY OF SCIENCE, &c. Art. "Duel," and the Works there quoted.

QUESTION:

Is Modern equal to Ancient Oratory?

THIS question resolves itself into two distinct considerations: I. Whether modern is equal to ancient Oratory in Style? and II. Whether it is equal in Aim and Effect?

the

As to Style (which includes all that is meant by composition) it may be said by the favourers of ancient Oratory, that nothing of modern times equals the style of Demosthenes, Eschines, and Cicero. The simplicity - the grandeur dignity - the power the intellectual and moral force of these great orators, are altogether without parallel in modern ages. The orations of Eschines and Demosthenes "On the Crown," and the speeches of Cicero for Milo, may be instanced as containing the most perfect specimens of oratorical style that the world possesses. Demosthenes, for bold simplicity of thought, Eschines, for energetic statement and strength of denunciation, and Cicero for his exquisitely lucid, picturesque, and earnest style, are (it may be said) quite unrivalled by any subsequent orators.