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nature of all earthly good; and from these facts he concludes, that "man, by his very constitution, is adapted to some religion, in other words, that religion is the Final Cause of the human mind."

We have nothing to object to this line of argument; on the contrary, we think it a legitimate and useful part of the general evidence, and would gladly see it prosecuted to a larger extent, by the adduction of many other facts, all tending to the same conclusion. But if Mr. Irons can thus argue on the Final Cause of the human mind, why should he object to similar arguments derived from the Final Causes of other objects in nature? His theory, viewed as a whole, is a curious one. He holds, on the one hand, that there is design in nature, and that God is the author of it; he holds, on the other, that the Final Cause of the human mind is religion, and that by the very constitution of his nature, he is adapted to it: it would seem to follow, that such design existing in nature, and such adaptation in the human mind, man might perceive the evidence, and have some knowledge, at least, of religious truth; but no: in spite both of the outward manifestation and the inward fitness, man cannot know the very being of God, save only by express revelation, or, at least, cannot prove that elementary truth by a valid argument, We qualify our statement thus, because we are not sure that Mr. Irons might not admit either the existence of an innate idea of God, or of an "obscure instinct" which immediately suggests his existence, although he denies "the possibility of a theology, the conclusions whereof are deducible from premises in as strict a manner as conclusions concerning any natural truths." He may rank it, for aught we know, among the intuitive truths of reason, and represent it as "the natural offspring, not the logical deduction," of the human mind." If so, we really care not to inquire whether the truth is perceived by direct intuition or by immediate inference; but we must be permitted to express our regret that, in urging his peculiar views as to the origin of this belief, Mr. Irons should have thought it necessary to disparage the evidence of design. And it does appear to us perfectly incomprehensible, how Mr. Irons could object to the possibility of knowing the very first elements of natural religion, while he does not hesitate to maintain, that "Christianity is demonstrative"-that "it may be regarded as the Final Cause of the human mind"-that the chief truths of revelation are truths of the highest class, i.e. eternal and necessary truths of reason!"

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We must however bring our remarks on this singular production to a close. It is not one of the least evils resulting from the metaphysical discussion of such questions, that even where it

Natural Evidence of Theology-Extract from Whewell. 27

leaves our convictions unshaken, it has a tendency to impair the sense of reverential awe with which we should contemplate alike the wonders of this glorious universe and the still more profound mysteries of our own spiritual nature. Religion appeals, not to the intellect alone, but to the highest instincts and feelings of our minds the sense of the sublime and beautiful-the sentiment of wonder and veneration-the moral sensibilities which enable us to discern "the great and the good, as well as the true ;"-and the impression which might otherwise be made by the glorious manifestations surrounding us on all hands, is too apt to be effaced or impaired when the eye is turned away from the facts which constitute the evidence, and introverted on the mental process by which that evidence is discerned. But the mataphysics of belief is one thing, the evidence of truth is another; and he who, from want of previous discipline, may be perplexed with the former, need have no difficulty in regard to the latter. And we know few studies better fitted to enlarge and elevate the mind than that of the natural evidence for the being, perfections, and providence of God. The habitual contemplation of nature as a mirror reflecting the Divine glory, may be a means not only of impressing the youthful inquirer, but of confirming the matured believer, and of imbuing both with a spirit equally remote from that intellectual pride which infidelity fosters, and that abject spirit which superstition inspires. Hence the works of God, and the natural manifestations of His perfections, both in creation and providence, are often employed by the sacred writers themselves to give force and emphasis to the truths which they declare. These works are appealed to as affording both proofs to verify, and illustrations to enhance, our conceptions of His revealed character. The venerable missionary, Schwartz, in one of his arduous journeys, had his mind filled to overflowing with a sense of the power and faithfulness of God, when he surveyed the strength of the everlasting hills by whose base he passed, and connected them with the stability of the everlasting covenant; while the lonely Park was cheered, as if by a sudden ray of light from heaven, when, lying forlorn and dejected, he noticed a little flower, opening its bosom to the sun, and growing in silent loneliness amidst the desert-a mute but expressive remembrancer of Him "who droppeth on the pastures of the wilderness, and the little hills rejoice on every side." We shall be deeply grieved if an unnecessary feeling of jealousy for the honour of revealed truth, shall lead any considerable portion of the clergy to disparage the natural evidence of theology, or to discourage the philosophical investigation of nature. Theology is not, indeed, dependent on philosophy; but she may derive from it some of her finest illustrations. In the eloquent language of Mr Whewell :

"The real philosopher who knows that all the kinds of truth are intimately connected, and that all the best hopes and encouragements which are granted to our nature, must be consistent with truth, will be satisfied and confirmed, rather than surprised and disturbed, to find the natural sciences leading him to the borders of a higher region. To him it will appear natural and reasonable, that, after journeying so long among the beautiful and orderly laws by which the universe is governed, we find ourselves at last approaching to a source of order, and law, and intellectual beauty-that after venturing into the region of life, and feeling, and will, we are led to believe the fountain of life and will, not to be itself unintelligent and dead, but to be a living mind-a power which aims as well as acts. To us this doctrine appears like the natural cadence of the tones to which we have so long been listening; and without such a final strain, our ears would have been left craving and unsatisfied. We have been lingering long amid the harmonies of law and symmetry, constancy and development, and these notes, though their music was sweet and deep, must too often have sounded to the ear of our moral nature, as vague and unmeaning melodies, floating in the air around us, but conveying no definite thought, moulded into no intelligible announcement. But one passage which we have again and again caught by snatches, though sometimes interrupted and lost, at last swells in our ears, full, clear, and decided; and the religious Hymn in honour of the Creator,' to which Galen so gladly lent his voice, and in which the best physiologists of succeeding times have ever joined, is filled into a richer and deeper harmony by the greatest philosophers of these later days, and will roll on hereafter the Perpetual Song of the Temple of Science.""

Natural History and Origin of Dogs.

29

ART. II.—1. The Naturalist's Library. Conducted by SIR WILLIAM JARDINE, Baronet, F. R.S.E., &c. Mammalia, Vols. IX. and X., containing the Dogs or Canidae. By Lieut.Col. CHAS. HAMILTON SMITH, F.R.S., &c. Edinburgh,

1840.

2. Histoire du Chien chez tous les Peuples du Monde. Par ELZEAR BLAZE. Paris. 8vo. 1843.

3. The Dog. By WILLIAM YOUATT. (Published under the Superintendence of the Society for the Diffusion of Useful Knowledge.) Second Edition. One vol. 8vo. London, 1845.

In a recent article on the history of domesticated animals (N. B. Review, No. VI.) we presented a cursory sketch of the origin and attributes of the more important of the species which are now subservient to man, reserving the consideration of the canine tribes to an after opportunity. We shall now resume the subject by a brief biography, or rather genealogy, of the most faithful and accommodating of all the brute companions of the human race.

Baron Cuvier has characterized our reduction of the dog from a state of nature as "la conquête la plus complète, la plus singulière et la plus utile que l'homme ait faite,"* and Mr. Swainson has accused Baron Cuvier of scepticism and infidelity for so doing. The English naturalist quotes the preceding sentence and the following:-"Les petits chiens d'appartemens, Doguins, Epagneuls, Bichons, &c., sont les produits les plus dégénérés, et les marques les plus fortes de la puissance que l'homme exerce sur la nature;" and then adds in a note:- "We question whether the scepticism of Buffon, or the infidelity of Lamarck, could have prompted a more objectionable passage." "What does this mean," he afterwards resumes, "but that man has the power of conquering natural instincts or dispositions, and of making an animal, originally created savage or ferocious, domestic and familiar, at his own good will and pleasure." We think it really may mean something of that kind without authorizing such serious charges as those brought forward. If our undoubted power over the animal kingdom should possibly increase our satisfaction with ourselves, that is, with our own praiseworthy

*Règne Animal, vol. i., p. 149.

+ Classification of Animals, p. 135.

perseverance and ingenuity, we trust it will also still more increase our admiring gratitude to the Creator both of man and beast, for having endowed the inferior orders with those accommodating instincts which the plastic power of the human race has providentially been enabled so to control, modify, or even transform, as to render them subservient to such various and important uses. When God made man in his own image he gave him dominion "over every living thing that moveth upon the earth," and the sway which he has since been enabled to establish, at various times, over various creatures, is merely the exercise of that lordly delegation. Mr. Swainson seems to think that we arrogate too much to ourselves when we refer to such changes, as if they were our own achievement. Now, we maintain that these changes actually are our own achievement, although we admit that we cannot alter the essential nature of things, but can merely modify or divert certain instinctive impulses in such a way as to make them beneficial to ourselves. Certain wild animals are sagacious, swift of foot, keen-scented, persevering, and, as the event has shown, capable of strong and enduring attachment to mankind. The result of their own good qualities, when acted on by our kindness, is domestication. But is a wolf not by nature " savage or ferocious?" Has a dog not

become "domestic and familiar?" And is the difference between the two not of man's achievement? Suppose Mr. Swainson was pursuing his avocations as a field naturalist, "at his own good will and pleasure," and was overtaken by a pack of welltrained fox-hounds, he would fare none the worse for such encounter. But suppose that he chanced to be out rather late some winter evening in the north country, that is to say Lapland, and that he is overtaken by a troop of unreclaimed dogs, in other words wolves, we think he would find himself in a much more painful predicament, and would feel but slightly consoled by his own philosophical reflection, that he was in the presence of creatures" which had been endowed by the Creator with that peculiar instinct of attaching themselves to man, defending his person, and guarding his property." Being well read in natural history, he would more likely bring to remembrance, and not without considerable trepidation, the accounts published many years ago in the Moniteur, how, during the last campaign of the French army in the territory of Vienna, not only were the outposts frequently molested, but the videttes actually carried off in consequence of these ferocious beasts attaching themselves to man somewhat too closely; and how, on one occasion, when a poor sentinel was sought to be relieved from his appointed post, there was nothing to be found there save a dead wolf, very gaunt

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