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

speak with veneration of ancient Mufic. If this lyre in my unskilful hands can perform fuch "wonders, what muft it not have done in those "of a Timotheus or a Terpander ?" Having faid this, he retired with the utmoft Exultation in himself, and Contempt of his Brother; and, it is faid, behaved that night with fuch unusual haughtiness to his family, that they all had reason to wifh for fome ancient Tibicen to calm his Temper. IBID. P. 97.

LOGI C.

MARTIN'ş understanding was fo totally immerfed in fenfible objects, that he demanded examples, from Material things, of the abftracted Ideas of Logic: as for Crambe, he contented himfelf with the Words; and, when he could but form fome conceit upon them, was fully fatisfied. Thus Crambe would tell his Inftructor, that All men were not fingular; that Individuality could hardly be predicated of any man, for it was commonly faid, that a man is not the fame he was; that madmen are befide themselves, and drunken men come to themselves; which fhews, 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 (quoth the Tutor), but you never faw it cut into shoulders of mutton: If it could (quotħ Crambe) it would be the most lovely individual of the University. When he was told, a fubftance was that which was subject to accidents ; then Soldiers (quoth Crambe) are the moft fubftantial people in the world. Neither would he allow it to be a good definition of accident, that it could be prefent or abfent without the deftruction of the fubject; fince there are a great many accidents that deftroy 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 leaft parish-office, yet he might still keep his Stall amongst the logical predicaments.

Cornelius was forced to give Martin fenfible images. Thus, calling up the Coachman, he asked him what he had seen in the Bear-garden? The man anfwered, he faw 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 ftage 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, qua"litas; Serjeant and Butcher, relatio; wounded

"the

"the other, actio et paffio; fighting, fitus; ftage, "ubi; two o'clock, quando; blue and red Breeches, "habitus." At the fame 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 fubject, they would find in time there was no fuch thing; and that colour, tafte, fmell, heat, and cold, were not in the things, but only phantafms 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-mafter, 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 lofing gamefter, a man that had not dined, a young heir that was kept fhort by his father, might be all known by their countenance; that, in this last case, the Paternity and Filiation leave very fenfible impreffions in the relatum and correlatum. The greateft difficulty was when they came to the Tenth predicament: Crambe affirmed that his habitus was more a fubftance than he was; for his clothes could better fubfift without him, than he without his clothes. IBID. P. 99.

THE SEAT OF THE SOUL. IN this Design of Martin to investigate the Dif eafes of the Mind, he thought nothing fo neceffary as an Enquiry after the Seat of the Soul; in which, at firft, he laboured under great uncertainties Sometimes

U 3

Sometimes he was of opinion that it lodged in the Brain, fometimes in the Stomach, and fometimes in the Heart. Afterwards he thought it abfurd to confine that fovereign Lady to one apartment; which made him infer, that the shifted it according to the feveral 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 fame time, he was forced to give up this Hypothefis alfo. He now conjectured it was more for the dignity of the Soul to perform feveral Operations by her little Minifters, the Animal Spirits; from whence it was natural to conclude, that she refides in different parts, according to different Inclinations, Sexes, Ages, and Profeffions. Thus, in Epicures he feated her in the mouth of the Stomach; Philofophers 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 he might difcover the cause of the different Tempers in mankind. He fuppofed that in factious and restless-spirited people, he should find it sharp and pointed, allowing no room for the foul to repose herself; that in quiet Tempers it was flat, smooth, and foft, affording to the Soul, as it were, an easy cushion. He was confirmed in this by obferving, that Calves and Philofophers, Tygers and Statef

men, Foxes and Sharpers, Peacocks and Fops, Cock-fparrows and Coquettes, Monkeys and Players, Courtiers and Spaniels, Moles and Mifers, exactly refemble one another in the conformation of the Pineal Gland. He did not doubt likewise to find the fame refemblance in Highwaymen and Conquerors: In order to fatisfy himself in which, it was, that he purchased the body of one of the firft 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 inftance. In every Jack there is a meat-roafting Quality, which neither refides in the fly, nor in the weight, nor in any particular wheel in the Jack, but is the refult of the whole compofition: So, in an Animal, the felf-confcionfnefs is not a real Quality inherent in one being (any more than meat-roasting in a Jack) but the refult of feveral Modes or Qualities in the fame fubject. As the fly, the wheels, the chain, the weight, the cords, &c. make one Jack, fo the feveral parts of the body make one Animal. As perception or consciousness is said to be inherent in this Animal, fo is meat-roafting faid to be inherent in the Jack. As fenfation, reafoning, volition, memory, &c. are the feveral Modes of thinking; so roasting of beef, roasting of

mutton,