endowed with natural activity, it fills the mind spontaneously with emotions and suggestions which may be directed, controlled and resisted, in outward manifestation, by intellect and moral sentiment, but which cannot be prevented from arising nor eradicated after they exist. The whole question, therefore, resolves itself into this, Whether it is most beneficial to enlighten and direct that feeling, or (under the influence of an error in philosophy, and false delicacy founded on it), to permit it to riot in all the fierceness of a blind animal instinct, withdrawn from the eye of reason, but not thereby deprived of its vehemence and importunity. The former course appears to me to be the only one consistent with reason and morality; and I have adopted it in reliance on the good sense of my readers, that they will at once discriminate between practical instruction concerning this feeling, addressed to the intellect, and lascivious representations addressed to the mere propensity itself; with the latter of which the enemies of all improvement may attempt to confound my observations. Every function of the mind and body is instituted by the Creator; all may be abused; and it is impossible regularly to avoid abuse of them, except by being instructed in their nature, objects, and relations. This instruction ought to be addressed exclusively to the intellect; and when it is so, it is science of the most beneficial description. The propriety, nay, necessity, of acting on this principle, becomes more and more apparent, when it is considered that the discussions of the text suggest only intellectual ideas to individuals in whom the feeling in question is naturally weak, and that such minds perceive no indelicacy in knowledge which is calculated to be useful; while, on the other

hand, persons in whom the feeling is naturally strong, are precisely those who stand in need of direction, and to whom, of all others, instruction is the most necessary.'

No art in these days is better understood, by those who have found their interest in investigating the subject, than that of improving the races of the lower animals. Every species, upon which the effort has been made, has been found perfectly subservient to the art. The desirable forms and qualities are selected, and the proper means of improvement applied. The wished result is not obtained to its full extent in the first generation; but a uniform approximation commences; and every successive amelioration brings the animal nearer to the requisite standard. The whole art is founded on observation of the organic laws of the races, and the general fact, that the instincts, qualities, temperament, form and color of the animals are hereditary, and transmissible. These are truths so well known, that the grazier, and the shepherd apply them constantly in rearing their domestic animals. Shall they be disregarded, when it becomes known, that they bear equally upon the improvement of man, next in dignity to angels? Shall these considerations rear a nobler race of animals, and, by overlooking them, shall man alone be consigned to degradation?

LETTER III.

THE SAME SUBJECT CONTINUED.

I PROCEED to examples and developments of the doctrine, chiefly insisted upon in the former letter. I draw them chiefly from Mr Combe, premising, that they exactly coincide with views which you cannot but remember to have heard me advance, before I had read his book on the constitution of man. It is a law of the animal creation, that not only the natural but even the acquired qualities are transmitted by parents to their offspring; and man, as an organized being, is subject to laws similar to those which govern the organization of the lower animals. 'Children,' says Dr Pritchard, resemble in feature and constitution both parents; but I think more generally the father.' Changes produced by external causes in the constitution and appearance of the individual are temporary; and, in general, acquired characters are transient, terminating with the individual, and having no influence on the progeny. The mental development of the Circassian race is known to be of the highest order. The nobles of Persia are children of Circassian mothers, and they are remarkable, in that country, for their mental and corporeal superiority over the other classes. Every one acquainted with the condition of our southern slaves, well understands the obvious fact, that the mulattoes are much superior, in quickness and capability of acquiring and retaining knowledge, to the negroes. The Indian half-breeds are remarkable for the immediate ascendency, which they ac

quire in their tribes over the full-blooded Indians. In oriental India, the intermarriages of the Hindoos with Europeans have produced an intermediate race much superior to the natives, and destined, it is already predicted, to be the future sovereigns of India. In fact, physiology has deduced no conclusion more certain, than that, in ordinary cases, the temperament and intellect of the children are a compound of that of their parents. Of this I might produce innumerable instances from history of the Alexanders, Cæsars, and Antonines, the distinguished great and wise, of ancient and modern times; and equally, in the opposite direction, in the Neros and Caligulas, the depraved and abandoned of all ages and countries, where observation has been able to trace their parentage.

One of the most fertile sources of human misery, then, arises from persons uniting in marriage, whose tempers, talents and dispositions do not harmonize. If it be true that natural talents and dispositions are connected by the Creator with particular constitutions of the parents, it is obviously one of his institutions, that these constitutions should be most seriously taken into the calculation in forming a compact for life. The Creator, having formed such ordinances in the unchangeable arrangements of nature, as to confer happiness, when they are discovered and observed, and misery, when they are unknown or unobserved, it is obviously our best wisdom to investigate and respect them. If individuals, after this truth reaches their conviction should go on, in imitation of the common example, to form reckless connexions, which can only eventuate in sorrow, it is obvious that they must do so either from contempt of the effects of this influence upon

the happiness of domestic life, and a secret belief, that they may in some way evade its consequences, or from the predominance of avarice, or some other animal feeling, precluding them from yielding obedience to what they see to be an institution of the Creator.

At the first aspect of this subject three alternatives are presented, one of which, it should seem, must have a determining power upon the offspring. Either, in the first place, the corporeal and mental constitution, which the parents themselves inherit at birth, are transmitted so absolutely, as that the children are exact copies of the parents, without variation or modification, sex following sex; or, in the second place, the inherent qualities of the father and mother combine, and are transmitted in a modified form to the offspring; or, thirdly, the qualities of the children are determined jointly by the constitution of the parents, and the faculties and temperaments, which predominated in power and energy at the particular period, when the organic existence of the child commenced.

If these views are correct, and if a man and woman about to marry, have not only their own domestic happiness but that of five or more human beings depending on their attention to considerations essentially the same as the foregoing, how differently ought this contract to be viewed from the common aspect, which it presents to persons assuming its solemn stipulations! Yet it is astonishing, to what extent pecuniary and other minor considerations will induce men to investigate and observe the natural laws; and how small an influence moral and rational considerations exert upon this most important of all earthly connexions.