for the purpose of improving this his threefold

nature.

Being asked what I mean by human nature? I reply, that it is not body alone, nor mind alone, nor animal propensities, affections, or passions; nor moral feelings, nor intellect; neither is it organization in general, nor any system of the body, nor any particularity whatever; but human nature, in the proper sense of the words, comprehends all the observable phenomena of life, from the moment of conception to that of death, both in the healthy and diseased state; or, in short, all the manifestations both of the body and mind.

The next introductory point to be elucidated is, whether human nature is susceptible of perfection or degradation.

In speaking of the susceptibility of being perfected, it is not to be understood that man may lose one faculty and acquire another; for the fundamental nature of man being unchangeable in body as well as in the faculties of the mind, such an event is impossible on earth. The meaning of the proposition, therefore, can only be, whether certain powers are capable of attaining

greater or less activity;- whether some of them may prevail over others; and, whether the mutual influence of the faculties and their actions may be regulated and well conducted.

In this latter signification alone, the answer is affirmative. Such a perfectibility exists in all living beings. Certain qualities of plants, for instance, may be strengthened, increased, weakened, or diminished. Fruit trees may be modified as to their growth or fruit, their produce. Each part of the bodies of animals is subject to great variations. Animals, also, are not confined to actions which their preservation requires. They modify their conduct according to the situation in which they may be placed; hence they are susceptible of a kind of education beyond their wants. Monkeys, dogs, horses, bears, &c. can be instructed to play various tricks. They have also a recollection of what has happened to them, and modify their conduct accordingly. An old fox which has escaped several snares, and knows that he is watched, takes greater precautions, and proceeds with more slyness, when he approaches the habitations of man, with a view of stealing poultry. A bird whose nest has been destroyed in a frequented place, conceives the necessity of placing it in future in a more retired situation;

and the construction of the second nest is also more solid and more perfect than that of the first. A dog resists its instinct to run after a hare, because it recollects the beating it has previously received on that account. The horse avoids the stone at which it once has stumbled. There are even facts on record of learned pigs and learned canary birds. Similar examples are within the knowledge of every one, and it is therefore unnecessary to multiply them. Yet this power of modifying their actions is not unbounded in animals, but limited according to their nature. Pigeons and hares, for instance, can never be taught to hunt like falcons and dogs.

Man offers similar appearances. The various modifications to which his body is liable, are known. The manifestations of the mind also vary in different persons, even in whole nations. Yet, as far as history informs us, mankind has always been essentially the same. The only difference, observed at different times, has been, that the manifestations of the special powers have been more or less active, modified, and variously employed."

The next question is, Whether man, with respect to his feelings and intellect, has improved

or degenerated. By some authors mankind is said to have arrived at a greater state of perfection than it originally enjoyed; while others lament its progressive degeneracy. The improvement or degeneracy of the human race, in regard to a knowledge of the external world, the practice of the fine arts, and moral conduct, are particularly to be examined. A detailed elucidation of these points would require a whole volume: it is my intention only to take a general view of them.

It is superfluous to mention, that the moderns enjoy a great superiority over the ancients with respect to every branch of natural history and natural philosophy. The Baconian and true method of studying Nature, founded on observation and induction, has been recently discovered and introduced. It has forwarded every kind of knowledge in an astonishing degree. It has, however, been unfortunately neglected in the study of man, and hence his nature is but little known. It is true, whatever it was in the power of man's reasoning faculties, unaided by observation, to discover, was discovered by the ancient philosophers. But the knowledge of man remained extremely vague and uncertain, and Phrenology alone will supply this defect, and reduce Anthropology to invariable principles.

In the fine arts of imitation modern artists find it difficult to surpass the ancient masters, yet they seem to be wrong in confining themselves to mere imitation of ancient productions; nature always remains the best model, inexhaustible in her modifications, whilst by the former proceeding the arts degenerate, or their improvement, at least, is impeded.

The arts of industry have undoubtedly improved, and political economy may be considered as a science of modern days. The state of mankind at large is evidently better than in ancient times and during the ages of darkness, and it will still improve in proportion as ignorance and immorality are removed, and the laws of the Creator attended to.

The improvement or degeneracy of man, as regards his moral and religious opinions, presents a particular interest, even with respect to his worldly happiness. Both these sorts of notions vary according to the different states of civilization, and they are, by no means, stationary, any more than the functions of every other faculty.

Savages commonly believe in polytheism, and generally consider all Superior Beings as malevo