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these corpuscles, there exists in all space but one sole atom belonging to sensible substances. This atom, occupying one of those sensible points, at which corpuscles arrive from every side, will be struck by them on every part, and of course will remain sensibly immoveable. Now, if a second atom should come afterwards to exist at a sensible proximity to the other, it is evident that each of these will protect the other from the shocks of those corpuscles which strike it on the outer surface. The atoms, therefore, will receive fewer shocks on the surface they present to each other, and, consequently, they will be impelled toward each other by the sum of the exterior shocks which are not compensated by interior ones. Thus already the idea of attraction vanishes before an idea simply mechanical. It has been discovered, that the velocity with which bodies move towards each other increases in an inverse ratio of the squares of their distances; and this law will be found perfectly conformable to the proportion of corpuscles intercepted at different distances in the system of Mr. le Sage.

"The second law of gravity, that bodies attract each other in the ratio of their mass, appears at first sight incompatible with the system of Mr. le Sage: but on a closer examination it will be found otherwise. If a second atom be placed by the side of one of the former, the single one will keep off from this as many corpuscles as it did from the other; whence they will both move towards it with the same force as the first atom did. But this atom will keep off as many corpuscles from the single one as its fellow does; whence the single atom will move, in a line intermediate to one drawn from the centre to the centre of each, with double the force it had before. This force will incontestibly be increased exactly in proportion to the number of atoms placed side by side.

"It will seem a specious objection, no doubt, that in any given mass many of its component atoms will be in one line, and, consequently, on this system can act but as one. Yet this objection will vanish, if we allow the porosity of bodies to be such, as Mr. le Sage has demonstrated it may be, that in a globe as large as the sun, the atoms placed about its centre are

struck by these corpuscles sensibly as much as those on its surface; so that the quantity of corpuscles stopped in these vast bodies (whence their gravitation towards each other arises) may bear so small a proportion to that of the corpuscles which traverse it, that the same quantity arrives sensibly to each of its component atoms, wherever situated; and thus gravity may be so nearly in the ratio of masses, that astronomy has not yet been able to discover a want of accuracy, certainly attributable to a defect of this law.

"This part of the system of Mr. le Sage supposes, it is true, degrees of littleness and velocity of these corpuscles and of the porosity of bodies, with such an extent of space, as to startle the imagination; but our ideas of magnitude, of velocity, and of time, have nothing absolute; and as to space, far from being able to assign its limits, we conceive the whole universe, as far as we have any knowledge of it, however immense it appear to our imagination, to be but a single point in it.'

AVARICE, AN ARABIAN ANECDOTE. THERE dwelt at Izra a young nobleman, named Miravan, who was blessed with health, wit, beauty, and a sufficient competency of the good things of this world, which for some years he enjoyed with uninterrupted satisfaction; till one day walking among the tombs of his ancestors, he observed upon one of them the following inscription, almost erased by time:

"In this tomb is a greater treasure than "Croesus ever possessed."

Inflamed immediately with the lust of avarice, he caused the ponderous and marble jaws (as Shakspeare calls them) of his ancestors' sepulchre to be opened; when, entering in with rapturous expectations of finding treasures, he was struck speechless on beholding nothing but a heap of bones, dust, and putrefaction, with this inscription:—

"Here would have dwelt eternal repose,' "a treasure Croesus never possessed, which "thou hast driven hence, being excited, by an "insatiable love of gold, to disturb the sacred "remains of thy progenitors. Had not thy "reason been deluded by a false fancy, she "would have told thee that the grave contains "nothing but dust and ashes."

OBSERVATIONS ON THE BEING OF A

GOD.

a cause to determine its mode of existence.

"III. The attributes of an unori

In the preceding numbers of the Im-ginated Being must be possessed by perial Magazine for the present year, this momentous subject has been presented to the reader in the words of Dr. Brown, from his treatise, to which was awarded the Burnett prize of £1200. The following arguments are from Dr. Adam Clarke; and we doubt not that their being thus transplanted will prove highly gratifying to all who can appreciate their value, even though they may have already seen them in his Commentary :

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"Observations on the Being of a God, deduced from a consideration of Heb. chap. xi. 6.-He that cometh unto God must believe that he is; and that he is the rewarder of them who diligently seek him.

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it unlimitedly; for, to possess an attribute imperfectly, or only in a certain have modified this Being so as to make degree, must suppose some cause to Him incapable of having that ́attribute in any other than an imperfect degree. But no cause can be admitted in this case, because this is the First of all beings, and the Cause of all things. Farther, an imperfect attribute, or any one that is not in its highest degree, must be capable of im→ provement by exercise and experi ence; which would imply that the unoriginated Being must be originally imperfect; and that He was deriving farther degrees of perfection from the exercise of His own powers, and ac

"I. Metaphysicians and philoso-quaintance with His own works. an "IV. The unoriginated Being phers, in order to prove the existence of God, have used two modes of argu- must exist every where, in the same mentation: manner He does any where; for if He did not, it would suppose some cause by which His presence was limited; but there can be no cause to limit that presence, See before..

"1. A priori, proofs drawn from the necessity that such a Being as God is must exist: arguments of this kind do not produce any thing in evidence which is derived from His works.

"2. A posteriori, proofs of the being and perfections of God, drawn from His own works."

66 'PROPOSITIONS A PRIORI. "Prop. I.If there be no one being in the universe but such as might possibly not have existed, it would follow, that there might possibly have been no existence at all: and if that could be so, it would be also possible that the present existence might have arisen from total non-existence, which is absurd. Therefore, it is not possible that there might have been no existence at all. Consequently, an impossibility of not existing must be found somewhere; there must have been a Being whose non-existence is impossible.

"II. The whole nature of an unoriginated Being, or aggregate of His attributes, must be unoriginated, and necessarily what it is. A being cannot produce its own attributes; for this would suppose it acted before it existed. There is nothing in the nature of this Being that is contingent, or could have been otherwise than it is; for whatever is contingent must have No. 69,-VOL. VI.

"V. This unoriginated Being must be a simple, uncompounded substance, identically the same every where; not consisting of parts, for these must be distinct and independent; nor of whole, for this is the aggregate of parts; nor of magnitude or quantity, for these signify a composition of parts. This Being must be as truly one and omnis present as the present moment of time is indivisibly one in all places at once; and can no more be limited or measured by time, than the present moment can by duration.

"Hence, this Being cannot be matter or body, because to these belong extension, divisibility, figurability, and mobility, which imply limitation. God and matter have essentially contrary properties.

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God is not material. It has already been shewn, that there necessarily must exist one infinite, unoriginated, and eternal Being. Now, this Being must be a thinking Being; for it is as impossible to conceive, that unthinking matter could produce a thinking intelligent Being, as it is to conceive that nothing could produce

matter.

"Let us suppose any parcel of matter to be eternal, we shall find it, 3 E

in itself, unable to produce any thing.
Let us suppose its parts firmly at rest
together; if there were no other being
in the world, must it not eternally re-
main so, a dead inactive lump? Is it
possible to conceive that it can add
motion to itself, or produce it in other
portions of matter? Matter, there-
fore, by its own strength, cannot pro-
duce in itself so much as motion. The
motion it has must also be from eter-
nity, or else added to matter by some
other being more powerful than itself.
“But let us suppose motion eternal
too; yet matter, unthinking matter,
and motion, could never produce
thought. Knowledge will still be as
far beyond the power of motion and
matter to produce, as matter is beyond
the power of nothing to produce. Di-
vide matter into as minute parts as
you will, vary the figure and motion
of it as much as you please, it will
operate no other ways upon other
bodies of proportionate bulk, than it
did before this division. The minutest
particles of matter strike, impel, and
resist one another, just as the greater
do; and that is all that they can do.
So that if we will suppose nothing|
eternal, matter can never begin to be.
If we suppose bare matter, without
motion, eternal; then motion can ne-
ver begin to be. If we suppose only
matter and motion eternal, then thought
can never begin to be. For, it is im-
possible to conceive that matter, ei-
ther with or without motion, could
have originally, in and from itself,
sense, perception, and knowledge; as
is evident from hence, that sense,
perception, and knowledge, must be
properties eternally separate from
matter, and every particle of it.

"Since, therefore, whatsoever is the first eternal Being must necessarily be a thinking Being, and whatsoever is first of all things must necessarily contain in it, and actually have, at least, all the perfections that can ever after exist; it necessarily follows that the first eternal Being cannot be matter.

"VI.-This Being must possess intelligence and power unlimited, and all other attributes that are in themselves absolute perfections.

"Attributes are divided into natural and moral, or primary and secondary. The first, are those which essentially belong to the nature of a Being considered in itself; the second, in its man

ner of acting toward others. All the attributes of God being uncontingent, must be unlimited; and, therefore, His knowledge must extend to every thing that can be known, and His power to every thing that can be done.

"VII. There cannot be in the universe more than one unoriginated Being; for as this Being is possessed of infinite attributes, let us suppose a second unoriginated Being. He must possess the same; for both these Beings are eternal, and necessarily the same, every where alike present, without any possible difference or distinction, and therefore one and the same. Two such cannot subsist; and the supposition of a second such Being is only a mental repetition of the being and attributes of the First.

"VIII.-All things owe their existence to their First Cause, operating according to its own free will. Absolute power does not act of necessity, but freely: the power may exist without exertion; if it did not, then it acts by necessity; and if so, necessity is the agent, and not the free power, of the independent God. He can do what He will; but He will do only what is right, &c.

"The like may be said of His omniscience. He knows Himself, and what He has formed, and what He can do; but is not necessitated to know as certain what Himself has made contingent. If God must continually act, because He is omnipotent; and know, because he is omniscient; then He must be constantly employed in doing or undoing whatever is possible to be done or undone; and knowing all that is, and all that can be, and what cannot be, which is absurd.

"IX.-God is a Being of infinite goodness, wisdom, mercy, justice, and truth; and all other perfections which become the Framer and Governor of the universe.

"GOODNESS consists in being pleased with communicating happiness to others.

"WISDOM, in making a right, or beneficent, use of knowledge or power; for no being, howsoever intelligent or powerful, is said to act wisely, but that which makes a good or beneficent use of knowledge and power. Hence wisdom and goodness must be ever conjoined, to make any act of power perfect. As He is wise, He knows what is best to be done; power

ful, He can do it; good, He will do it. Justice, mercy, truth, or faithfulness, are not distinct attributes, but denominations given to His power and wisdom, in their various operations on different occasions, in reference to His creatures.

of age, with a very white skin, sitting in an erect posture, having, from somewhat about the middle, its body quite above the water; and directly under the water there was a large brown substance, on which it seemed to float. The wind being perfectly calm, and the water quite clear, he could see distinctly, when the creature moved, that this substance was part of it. From the bottom there went down a tail much resembling that of a

"God's liberty of acting: His power and wisdom being infinite, He cannot be prevented by any outward cause; His nature being essentially good, He can have no opposition from within. His power, and all His other at-large conger eel. Its tail in deep tributes, being infinite, eternal, and consequently unlimited, can have no opposition from without. And His liberty consists in His being free to act or not act; or infinitely or limitedly to vary His operations according to His own wisdom, goodness, and truth. See also the late Bishop of Ossory, Chevalier Ramsay, Dr. S. Clarke, and others." (To be continued.)

DISSERTATION ON THE MERMAID.

(Concluded from col. 714.)

THE last account I shall quote is from a review of Mrs. Morgan's Tour;" the leaf which is in my possession I tore from the volume to which it belongs several years since; I am not therefore able to refer to the title more distinctly. I believe, however, that I had it from the Monthly Review of the date 1795 or 1796, p. 163.

"Henry Reynolds, of Penny hold, in the parish of Castle Martin, in the county of Pembroke, a simple farmer, and esteemed by all who knew him to be a truth-telling man, declares the following most extraordinary story to be an absolute fact, and is willing, in order to satisfy such as will not take his bare word for it, to swear to the truth of the same. He says he went one morning to the cliffs that bound his own lands, and form a bay near Linny-stack. From the eastern end of the same he saw, as he thought, a person bathing very near the western end, but appearing, from almost the middle up, above water. He, knowing the water to be deep in that place, was surprised at it, and went along the cliffs quite to the western end, to see what it was. As he got towards it, it appeared to him like a person sitting in a tub. At last he got within ten or twelve yards of it, and found it then to be a creature much resembling a youth of sixteen or eighteen years

water was straight, but in shallow water it would turn it on one side. The tail was continually moving in a circular manner. The form of its body and arms was entirely human, but its arms and hands seemed rather short and thick in proportion to its body. The form of the head and all the features of the face were human also ; but the nose rose high between its eyes, was pretty long, and seemed to terminate very sharp. Its head was white, like its body, without hair; but from its forehead there arose a brownish substance of three or four fingers' breadth, which turned up over its head and went down over its back, and reached quite into the water. This substance did not at all resemble hair, but was thin, flat, and compact, not much unlike a ribbon. It did not adhere to the back part of its head or neck or back, for the creature lifted it up from its neck, and washed under it. It washed frequently under its arms and about its body. It swam about the bay, and particularly round a little rock which Reynolds was within ten or twelve yards of. He staid about an hour looking at it. It was so near him, that he could perceive its motion through the water was very rapid; and that when it turned, it put one hand into the water and moved itself round very quickly. It never dipped under the water all the time he was looking at it. It looked attentively at him and the cliffs, and seemed to take great notice of the birds flying over its head. Its looks were wild and fierce; but it made no noise, nor did it grin, or any way distort its face. When he left it, it was above an hundred yards from him; and when he returned with some others to look at it, it was gone. This account was taken down by Doctor George P, at Prickerston, from the man's own mouth, in pre

sence of many people, about the latter end of December, 1782."

It must be confessed that we have here a large body of evidence bearing strongly on the point; and though it may be admitted that in some of the instances we cannot recognize the fair Ligea with her golden comb,

"Wherewith she sits on diamond rocks, Sleeking her soft alluring locks;" and though we may allow that some of these descriptions refer to animals widely differing from others, yet still the conclusion seems to be unavoidable, that a creature has been seen bearing the likeness such as popular belief usually ascribes to the mermaid. When we consider that several animals were for a considerable period of time believed to exist only on the authority of one or two observers, and that the existence of some was for a time strongly doubted or absolutely denied, and yet that they have since become well known to naturalists, it seems strange that the learned world should continue to manifest such decided scepticism on the subject of that which is the object of our present inquiry. Perhaps, however, the observations I shall presently bave to advance may tend to mitigate the force of this censure; for if it should appear that the existence of such a creature be acknowledged, though under another name, the difference will be brought within a small compass, or vanish altogether.

ཛྫཱ ༄ ༔ Much of the difficulty which has lain in the way of conviction has been caused by the confused and inadequate manner in which the first naturalists represented the objects which fell within the sphere of their observation. Even when they had recourse to the pencil, it is scarcely possible to conceive a greater dissimilarity than there is between many of their plates and the objects intended to be represented by them. If any one should entertain doubts on this head, I would refer him, first, to the figure in Gesner, as copied from Olaus, of the Narwal, (Monodon Monoceros,) and then to a plate of the same creature copied from nature, in. Scoresby's "Arctic Regions." I feel quite assured that the person who drew the former had never seen more of the creature he was engaged in representing than the tusk, which in the plate is delineated as projecting from the frontal bone, af

ter the manner of the heraldic unicorn. What to make of that creature, a figure of which, under the name of an Indian serpent, though found in Italy in an old wall, the celebrated philosopher Cardan sent to Gesner, I can scarcely say. An imposition is strongly to be suspected, similar to some we shall presently have to consider. In this case Cardan was probably the dupe. It is well known to have been a frequent occurrence in those days, when a love of the marvellous was a prevailing passion in naturalists, that creatures were made to assume figures very different from those that properly belonged to them, in order to excite the wonder of the vulgar.

At p. 158, Gesner has the figure of a species of cyclopterus, (sucker,) the drawing of which was sent to him by a learned friend, but which himself suspected to have been very unlike nature. It was distorted by considerably elevating the back, which in this fish is naturally high, in order to render the shape more hideous'; whilst another figure, representing one of (most probably) the same species, or at least a congener, is as preposterously sketched out to an extreme length. He has given the likeness of an exsiccated ray or skate, in which the hinder part of the body is trimmed into the form of a serpent, the pectoral fins cut into the form of wings, and elevated as in the attitude of flying, the mouth made terminal, and the head moulded into something very different from what it is naturally.

Creatures thus artificially distorted were frequently part of the furniture of the shop of an apothecary: these

66

ill-shaped fishes" are mentioned by Shakspeare in his description of an apothecary, in the tragedy of Romeo and Juliet. When so great a disposition was shewn to convert common natural objects into monsters, we should not be surprised at discovering in them a desire to magnify that which in itself was somewhat extraordinary: thus we are informed by Olaus, that a lobster, twelve feet long, was taken out of the stomach of a marine animal which he compares to a rhinoceros, but of which it is not easy to imagine the real nature. Fortunately, the large or lower part of the claw of this monstrous lobster is engraved of its natural size; from whence we are able to conclude, that if indeed the creature

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