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Lime-water, when taken alone, muft often fail in producing any confiderable effects as a lithontriptic, because it must lofe much of its power, not only from the vapour it meets with in the first paffages, but likewise from the fixed air of the urine itself, which mufl faturate a great fhare of the quick-lime, even when it hath reached the bladder.

That this actually happens may be inferred from the great quantity of earthy matter discharged in the urine of perfons who are under a course of limewater; this fediment seeming to confist moftly of lime, parted from the water in which it was diffolved, being precipitated by the fixed air of the urine.

It should seem, then, as if the cauftic alcali bade the fairest for fuccefs in thefe cafes; and therefore its effects fhould be

bia, was cured with fome draughts of vinegar given him, by mistake, inftead of another potion. A phyfician of Padua, called Count Leoniffa, got inteiligence of this event at Udine, and tried the fame remedy upon a patient that was brought to the Paduan hofpital, adminiftering to him a pound of vinegar in the morning, another at noon, and a third at fun fet; and the man was fpeedily and perfectly cured. And as I am fure that this aftonishing remedy will have an happy effect, I hope you will make it known in England by means of your Magazines and, as you have more rambling dogs in London than we have here, it is probable that the experiment will foon be tried with good fuccefs.

From the UNIVERSAL MAGAZINE.

tried in hospitals, and it fhould be given✰✰✰✰✰ in fome gelatinous, or mucilaginous vehicle, that would sheathe the sharpness of the falt in fuch manner as to allow of a confiderable quantity being taken; which certainly might be accomplished, fince we find that Dr. Jurin brought himfelf, by degrees, to take an ounce and a half of capital foap lees, in the course of a day, tho' diluted by liquor, that

An Effay towards placing in a new
Light the Notion of the Souls of Beafts,
their intellectual Operations, their
Language, and fome other interefting
Particulars in the Conftitution of their
Nature.

had little or nothing of the mucilagi- T

nous nature.

This proves very plainly, that a noftrum, exhibited lately by one Dr. Chittick, and which is found, after a perfeverance of fome months, actually to diffolve the ftone, is nothing more than the cauftic alcali, given in vealbroth. The patients prepare the broth themselves, and fend it to the doctor every day, who returns it with the medicine mixed therein.

HE queftion, Whether beafts have a foul, or not, has always been very embarraffing, efpecially to a chriftian philofopher : Descartes, purfuant to the principle of explaining all the actions of beafts by the laws of mechanics, pretended, that they were but mere machines, or pure automatons. Our reafon feems to run counter to fuch a fentiment, and even to banish it from fociety: for, as it is not poffible, that the men with whom I live are so many automatons, or, parrots taught without XXXXXXXXXXXXX my knowledge; and as I find in my

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foul the principle that explains all the phenomena that affect me in my species, in like manner, I may judge that beasts to believe that they are men as myself; are in the fame cafe, in regard to me. I fee a dog run to me, when I call him; repay my fondness with his; tremble and run away, when I threaten him ; obey me, when I command him; and Sfa

exprefe

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But it may be inferred from hence, that beats have a fpiritual foul, as anan; and, if so, their foul will be immortal and free; they will be worthy of rewards or punishments; and they will require a heaven and a hell. Beafts will therefore be a kind of men, or men a kind of beafts: confequences which cannot be maintained, according to the principles of the Christian religion.

All these difficulties, which may be capable of aftonishing the boldeft minds, may find their folution in the fuppofiti. on, that God has lodged demons in the bodies of beafts; and thus we can eafly conceive how beafts think, know, teel, and have a spiritual foul, without any prejudice to the dogmas of religion. This fuppofition is no ways abfurd, and even flows from the principles of religion for, it being proved by feveral pallages of Scripture, that the devils do not yet fuffer the pains of hell, and that they will not be configned over to them till the day of the last judgment, what better ufe could the Divine juftice make of fo many legions of reprobate fpirits, than to make a part of them animate millions of beasts of all kinds, which fill the universe, and are subjects for our admiring the wildom and omnipotence of the Creator?

But why do not beasts, whofe foul is probably more perfect than ours, exhibit fo much wit, genius, and judgment, as we do? the reafon of this is, that, in beafts as well as ourselves, the operations of the mare fubject to the material sugrus ocne machine to which it is uniteds thefe organs being in beafts, groter and lefs perfect than in as, it follows, that the knowledge, the

thoughts, and all the fpiritual operations of beasts, ought to be also lefs perfect than ours. So fhameful a degra dation for those rebellious fpirits, as reducing them to be nothing but beasts, is the firft effect of the Divine vengeance on them, which waits only for the laft day to exert itself in a more terrible manner.

Another reason, which proves that beasts are nothing but demons metamorphofed into them, are the exceffive ills to which the greater part of them are expofed, and which they really fuffer. How pitiful, do we fay, is the condition of fome horses, whom a merciless driver is constantly belabouring with blows! how miferable is the treatment of a dog that is training up for hunting or fowling! how melancholy is the fate of beafts that live in woods and forefts! now, it beafts are not demons, let it be explained what crime they have committed to be born fubject to fuch cruel evils? this excefs of evil is, in any other fyftem, an incomprehenfible mystery; whereas, here, nothing is more eafily comprehended. The rebellious fpirits deferve a ftill more rigorous chaftisement, too happy, that their punifhment is deferred; in fhort, the goodness of God is justified, and man himself is justified. For what right should he otherwife have to inflict death without neceffity, and often out of mere diverfion, on millions of beasts, if God had not authorised him? And could a good and just God give this right to man (for, indeed, beasts are as fenfible as ourselves of pain and death) if they were not fo many culpable victims of the divine vengeance.

But let us be attentive to fomething more forcible and interefting. Beasts are naturally vicious; carnivorous beafts. and birds of prey are cruel; many in- ́ fects of the fame fpecies devour one another; cats are perfidious and ungrate ful; monkeys are mischievous; dogs are envious; all are jealous and vindictive to an excefs, without mentioning feveral other vices which we know to be in them. Now, it must be, that ci

the

ther God has taken pleasure in forming beafts as vicious as they are, and of giving to us, in them, models of all that is most shameful; or that, as man, they have a fin of origin which has per verted their first nature. The first of those propofitions cannot be so much as thought of, and is formerly contrary to the Scripture, which fays, that every thing that went out of the hands of God, at the creation of the world was good, and even very good. But, if beasts were fuch then as they now are, How can it be faid, that they were good, and very good? Where is the good of a monkey being fo mifchievous, of a dog fo envious, of a cat fo perfidious? We must therefore have recourfe to the fecond propofition, and fay, that the nature of beafts, as that of man, has been corrupted by fome fin of origin; which is another fuppofition without any foundation, and equally repugmant to reafon and religion. How then must the matter be decided? Admit the fuppofition of demons changed into beafts, and all is explained. The fouls of beats are rebellious fpirits that have rendered themfelves culpable before God. This fin in beafts is not a fin of origin, but a perfonal fin, which has corrupted and perverted their nature in its whole fubftance; and hence fpring all the vices we difcern in them.

If one should, perhaps, be inquifitive to know the destiny of the demons after the death of the beafts, it will be easy thus to fatisfy this point: Pythagoras formerly taught, that, immediately after death, our fouls paffed into the body of a man, or beaft to begin a new life, and this in a perpetual fucceffion to the end of the world, This fyftem, which cannot be maintained, in regard to men, and which is otherwife profcribed by religion, agrees admirably well with beafts, and is neither repug nant to religion nor reafon. The demons, destined by God to be heasts, furvive neceffarily their body, and would cease to accomplish their deftination, if, when their first body is destroyed, they did not immediately pals into another

to begin living again under another form.

If beafts have knowledge and fentiment, they ought, confequently to have among themselves, for their mutual wants, an intelligible language. The thing is poffible, fo that we need only examine, whether it be neceffary. That all beasts have knowledge is an avowed principle; and we do not fee, that the Author of nature could have given them that knowledge for other ends, than to render them capable for providing for their wants, for their prefervation, for all that is proper and convenient to them in their condition, and the form of life he has prescribed to them. We may add to this principle, that several species of beafts are made to live in fociety, and others to live at leaft, as it were, in a family, a male and female with their young, till they are reared. But, if it be fuppofed, that they have no fort of language for understanding one another, it cannot be conceived how their fociety could fubfift. How should the beavers, for inftance, help one another to build them places of abode, if they had not as clear and as intelligible a language, in regard to themselves, as ours is to us? Knowledge, without a reciprocal communication by a fenfible and known language, is not fufficient for maintaining fociety, nor for executing an enterprife that requires union and intelligence. How could wolves concert together their ftratagems for attacking flocks of sheep, if they did not understand one another? How, in fine, could fwallows, without fpeaking to each other, form together the defign of blocking up a sparrow in the nest of one of their companions he has taken and will not quit poffeffion of ? A multiplicity of examples might be cited, in fupport of this argument; but that which here admits of no difficulty is that, if Nature has made them capable of understanding a foreign language, How should she have refused to them the faculty of understanding and peaking a natural language? For beafts (peak to us and understand us perfectly well.

When we once know that beasts speak

and

and understand each other, our curiofity would fain be fatisfied, as to the fubjects of their converfation. However, it may be faid that their language is greatly limited, as not extending beyond the wants of life; for Nature has given beafts the faculty of speaking, for expreffing only their defires and feelings,in order by this means to fatisfy their wants, and whatever is necessary for their preservation. All they think, and all they feel, may be reduced therefore to animal life; and, as there is reafon to believe it fo, we may confequently not expect from them any abstract ideas, metaphyfical reafonings, or curious refearches on the objects that furround them; but rather confine the whole fcope of their science to the principles of self-prefervation and the propagation of their species, which alone influence all their actions.

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Sir Thomas, as the propereft means of initiating him into the republic of letters, an honour of which the young gentleman is fuppofed to be not a little ambitious. His vifits at Sir Thomas's are attended with the lofs of his heart, which Juliette, the knight's niece, captivates in a fhort time; but in return the makes him a present of her own, and take every method she can to give him her hand into the bargain, To effect this, however, the has one confiderable difficulty to furmount, her uncle, upon whom her whole dependance is, having promised her to Mr. Ruft, a celebrated antiquarian,

The converfation between Bever and his friend is interrupted by the appearance of Sir Peter Pepperpot, a West-Indian of great fortune, who is going to feaft on a delicious Barbecue, and is rating a couple of negroes by whom he is attended, for neglecting to carry his bottle of Kian.

This gentleman is alfo a pretended patron of the arts; but nevertheless feems more folicitous about the prefervation of the body than the improvement of the mind, his whole discourse turning upon the excellence of turtles and the laft fleet having brought him five, he tells us, that he difpofed of two at Cornhill, fent a third to Almack's ; and the remaining two being unhealthy, he packed them off to his borough in Yorkshire." The last indeed (fays he) Ifmuggled, for the unconscionable rafcal of a stage-driver used to charge me five pounds for the carriage; but my coachman having occafion to go into the country, he clapped a capuchin upon the turtle, and carried it down for thirty fhillings as an infide passenger;—the frolic, however, was near proving fatal, for as Betty the bar-maid at Hatfield, thruft her head into the coach to know what the company chofe for break faft, the turtle fnapped her by the nose, and it was with the greatest difficulty they could difengage her." Sir Peter further tells them, that his borough is fuch a connoiffeur in turtle, that it can diftinguish the path from the pee, and

leaves them to judge by the confump tion, how univerfally it is esteemed. Six pounds being, according to him, the stint of an alderman; five the allow ance of his wife, and the mayor, the parfon, and the recorder being indulg. ed without limitation.

Sir Peter has no fooner retired, than Bever and his friend are again interrupted by a quarrel between Dactyl a poet, and Puff a publisher; owing to the latter having refused to purchase a copy of Dactyl, which is all praise and panegyrick. In this altercation, the poet and publisher mutually recriminate. -The bard puts Puff in mind, that till he took notice of him,his shop was nothing but a fhed in Moorfields; bis kitchen a pan of charcoal, and his bed under the counter ;-to which the other replies, by threatning to restrain his hand, and declaring he will give no more beef and carrots of a morning.

transferred to his own. Urged by this motive, he entreats Mr. Bever would oblige him by an acquiefcence, with which our young lover, after a confide rable struggle within himself, complies Unhappily for the poor knight, the play is damned before the end of the 3d. act. Dactyl, Puff and Ruft, whom he had fent to fupport it, very quickly follow his fervants with an account of its fate; nor is Bever long after them, but comes back fired with rage and indignation, to make Sir Thomas take the fcandal of the play on himself-In vain our Patron begs, argues, remonftrates, foothes; Bever tells him he should be gibbited down to all posterity, with the author of Love in a Hollow Tree; and afks, if he imagined any family would receive him after fo public a difgrace the knight inftantly answers he would; upon which Bever directly demands his niece, as a recompence for keeping the fecret; and bearing the infamy of the piece. Sir Thomas confents, and join ing their hands, fays to Juliette.

Here take his hand-I owe him much

-I know it,

And make the man, although I damn the poet.

In the fecond act we have the following humorous stroke, which may lerve as a fpecimen of the performance. Ruft being asked by Sir Thomas, if any thing new had been added to his collection of curiofities; he replies, "Why, I don't know, Sir Thomas; I have both loft and gained in the courfe of the week. The urn that held the afhes of Agrippa-"

By Juliette's advice Mr. Bever had flattered Sir Thomas fo fuccefsfully, that the knight at laft profeffes the greatest friendship imaginable for him, and informs him of what he calls the greatest fecret of his life; begging at the fame time Mr. Bever's affistance, as the ftrongest mark of attachment and esteem. Sir Thomas had it seems written a play, which was to be acted that night, under the title of Robinson Crufoe, but had transacted every thing with fo much fecrecy, that nobody fufpected him for the author. The manager, however, of Drury-lane, where he says it is to be performed, hearing that every anonymous production was placed to his own account, infifted upon, and obtained a positive promise from Sir Ruft. "Has fallen a martyr to igno Thomas, that he should know the poet's rance and barbarity ;-for a new housename before the curtain drew up. Sir maid mistaking it for a crack'd chamThomas's vanity making him rather ber-pot, carried it down stairs one morn apprehenfive about the fuccefs of his ing, and threw it into a cart to a dustpiece, he determined to make Mr. Beman. I have got fomething, however, ver pafs for the author, that fo, if it to make amends; here it is.I am no happened to fail, the whole difgrace churl, but love to regale my friends should be laid at that gentleman's door, with a fight of my treatures; he it is knowing that if it was well received, I believe fome of the letters are ftill to nothing would be eafier than to whifper be feer-Tis a little bit of the famous the truth, and get the whole reputation North Briton that was burned before the 'Change.

Sir Thomas. "No accident I hope.

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