beasts and birds of prey, also attach to man, in his barbarous and uncultivated state; and the intellectual differences are so faintly marked, that it is sometimes very difficult to assign the superiority.

BUFFON endeavours to make it appear, that what has the resemblance of mind in all inferior animals, such as the powers of memory and invention, for instance, are not really such, but are merely the semblance or reflexion of our own faculties; and that they appear what we suppose them to be from the transference of our motives to the animal under observation, when placed in those particular circumstances that would require and elicit the exertion of such faculties; which are really in ourselves, though we are so ready to attribute them to the object of our attention. This, however, is no new doctrine, as it has often been urged by certain metaphysicians; and, though specious when ably advocated, it is certainly fallacious. But, to be clearly understood, it is necessary to give some definition of the principal faculties of the human mind; and

then see whether any powers can be discovered in, what we term, inferior animals, that bear such close analogy with them, as to allow of no other marks of distinction than limitation:-and I shall now make such an attempt, not only that the reader may no longer be detained with what he, perhaps, may deem a digressive preamble; but, that the question may at once be brought to a final issue.

A late extraordinary and original writer on metaphysics, DRUMMOND*, contrary to the most generally received opinions on this curious and interesting subject, opposes the doctrine of separate powers and faculties in the mind, with considerable force, regarding the supposition of distinct faculties as inconsistent with the unity of mind. But this view of the subject appears to me likely to occasion very useless squabbling. It is the curse of metaphysical disputation to be continually quarrelling about the

* Academical Questions, 4to. London, 1805.

meaning of words, and the introduction of useless distinctions. It is quite certain, that we may as well say the admission of separate and distinct external senses is incompatible with the unity of the brain, or the general internal sense, of which they are parts; or, as they might be aptly termed, of which they are the corps des observations; as to say, that separating and distinguishing the different qualities, or faculties, of the mind, can in anywise be destructive of its unity. As a whole is made up of parts, we are more likely to arrive at the knowledge of its true nature, whatever it may be, by attempting, first, to discriminate those parts; and, that the mind has qualities distinct from each other there cannot be the smallest doubt, founded in fact; since the power of imagination is one thing, and the faculty of reason another: at least, the man must be deemed a fool, who could assert them to be the same. Such being the truth, and especially in reference to the cause of introducing the subject at all in

this dissertation, I shall prefer the method of considering the nature and power of mind, by defining its separate qualities.

The great, leading, faculties of the human mind may be thus simply portrayed: -Perception, by which ideas, and the knowledge of things, or separate existences, are received through the medium of the senses; -Memory, by which the impressions already received are retained upon the mind; -Association, or the faculty by which impressions and images retained, are either called up, or connected together;-Judgement, or the power of comparing, weighing, and determining between contrarieties ;— Reason, the faculty of distinguishing between good and evil, of calculating future consequences, and discerning the fitness of things;-Imagination, the last and noblest quality of the mind, is that which more than all the rest stamps divinity on the character of man, and that which more peculiarly distinguishes him from inferiors, even amongst his own species, who are not all alike gifted ;—it is creative, and unlimit

ed; it comprehends the past, the present, and that which is to come;-it extends the power of vision beyond the narrow limits of this globe, even to the confines of the visible universe;-and not only dares to look into the profundity of immeasurable space, but will oftentimes glance with ardent eye into the regions of eternal light and immortal glory. It is the only faculty which can never be fully satisfied or employed in this state of existence, because it is not only able to comprehend all the existences that can be rendered apparent to the external senses, but it can even conceive, and give birth to, new combinations of images; such, even, as have no real existence: it may, therefore, alone be considered as a presumptive evidence of a future life, in which its powers may have greater scope, and be more fully expanded; because, perfect wisdom is an attribute of GOD; and it would be incompatible with wisdom to give or create any thing in vain.

The will, or the power of volition, can scarcely be deemed a distinct faculty; if its