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" too much of the Phrygian ; I might change it " to the Lydian, and soften their riotous tempers: “ But it is enough: learn from this sample to

speak with veneration of ancient Music. If this

lyre in my unskilful hands can perform such “ wonders, what must it not have done in those “ of a Timotheus or a Terpander ?" Having said this, he retired with the utmost Exultation in himself, and Contempt of his Brother; and, it is said, behaved that night with such unusual haughtiness to his family, that they all had reason to wish for some ancient Tibicen to calm his Temper.

IBID. p. 97

L OG I C. MARTIN's understanding was so totally immersed in sensible objects, that he demanded examples, from Material things, of the abftracted 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 fingular; 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 Martin that a shoulder of mutton was an individual, which Crambe denied, for he had seen it cut into commons. That's

true

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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 fubject 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 logicat death; that though a man, after his natural death, was not capable of the least parish-office, yet he might still keep his Stall amongst 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 in the Leg. “ Mark (quoth Cornelius) how “ the fellow runs through the predicaments. Men, fubftantia ; two, quantitas ; fair and black, qualitas ; Serjeant and Butcher, relatio ; wounded

66 the

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" the other, actio et pafio; fighting, fitus; 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 Philofopher; 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, tafte, fmell, heat, and cold, were not in the things, but only phantasms of our brains. He was forced to let them into this fecret, 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.

IBID. p. 99.

THE SEAT OF THE SOUL. IN this Design of Martin to investigate the Dira eases of the Mind, he thought nothing so necessary, as an Enquiry after the Seat of the Soul; in which, at first, he laboured under great uncertaintiese

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Sometimes Sometimes he was of opinion that it lodged in the Brain, sometimes in the Stomach, and sometimes in the Heart. Afterwards he thought it absurd to confine that sovereign Lady to one apartment; which made him infer, that she shifted it according to the several functions of life: The Brain was her Study, the Heart her State-room, and the Stomach her Kitchen, But, as he saw several Offices of life went on at the same time, he was forced to give up this Hypothefis also. He now conjectured it was more for the dignity of the Soul to perform feveral Operations by her little Ministers, the Animal Spirits; from whence it was natural to conclude, that the resides in different parts, according to different Inclinations, Sexes, Ages, and Professions. Thus, in Epicures he feated her in the mouth of the Stomach; Philosophers have her in the Brain, Soldiers in their Heart, Women in their Tongues, Fidlers in their Fingers, and Rope-dancers in their Toes. At length he grew fond of the Glandula Pinealis, diffecting many Subjects to find out the different Figure of this Gland, from whence be might discover the cause of the different Tempers in mankind. He supposed that in factious and restless-spirited people, he should find it sharp and pointed, allowing no room for the soul to repose, herself; that in quiet Tempers it was flat, smooth, and soft, affording to the Soul, as it were, an easy cushion. He was confirmed in this by observing, that Calves and Philosophers, Tygers and States

men,

men, Foxes and Sharpers, Peacocks and Fops, Cock-sparrows and Coquettes, Monkeys and Players, Courtiers and Spaniels, Moles and Misers, exactly resemble one another in the conformation of the Pineal Gland. He did not doubt likewise to find the same resemblance in Highwaymen and Conquerors : 'In order to satisfy himself in which, it was, that he purchased the body of one of the first Species (as hath been before related) at Tyburn, hoping in time to have the happiness of one of the latter too under his Anatomical knife.

IBID. p. 121.

THE SOUL A QUALITY. THIS is easily answered by a familiar instance. In every Jack there is a meat-roasting Quality, which neither resides in the fly, nor in the weight, nor in any particular wheel in the Jack, but is the result of the whole composition: So, in an Animal, the self-conscionsness is not a real Quality inherent in one being (any more than meat-roasting in a Jack) but the result of several Modes or Qualities in the same subject. As the fly, the wheels, the chain, the weight, the cords, &c. make one, Jack, so the several parts of the body make one Animal. As perception or consciousness is said to be inherent in this Animal, so is meat-roasting faid to be inherent in the Jack. As sensation, reasoning, volition, memory, &c. are the several Modes of thinking ; so roasting of beef, roasting of

mutton,

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