munication being cut off with the seat of government, the mind no longer has dominion over the parts beneath the injured spinal marrow, ascending from vertebræ to vertebræ in this manner, similar efforts follow each fresh injury, and yet life continues, and consciousness also. Nor are the senses injured; but the moment the origin of the eighth pair of nerves is touched, consciousness ceases, and death ensues. From these, and very many other experiments which have been made, a conclusion must necessarily be drawn, that no where is the seat of vitality and consciousness in the spinal marrow, or in the sympathetic nerves, but that these are all instruments used by the vital power; and that any injury done to them, or any of them, is no injury done to the vital principle itself, any farther than by rendering it unable to perform those functions which cannot be performed without the aid of the injured parts. Indeed, so far is it from being necessary to have the organized system perfect to enable vitality to act with its utmost vigour, that it will on the contrary be often found, that as pruning the plant has often revived it from the borders of death, so has the loss of limbs removed tumours and glandular swellings, and given to the whole system an energy before unknown to it.

The seat of vitality is not, then, in the nervous system, neither is it in the brain. Monsieur Le Gallois opened the cranium of a young rabbit, and cutting the brain horizontally from before, he removed it backwards, and found he could thus remove, not only the cerebrum, but also the cerebellum, and even a part of the medulla oblongata without interrupting perspiration; but when the origin of the eighth pair of nerves were included in the slice of the medulla oblongata, perspiration and respiration ceased; life, therefore, must there commence. Humboldt, Halle and Perry, by order of the National Institute, examined and confirmed these experiments. I have now beside me twenty-four cases, in which the brain has in almost every part been injured, without destroying life or sensibility; and some farther cases, in which the whole of the brain has been destroyed,

hout the individual's sensibility

being affected. Life, therefore, connected with consciousness, that vital principle which is the animating mind, and may be said to constitute the individual man, is not in the cerebral more than in the sympathetic nerves, neither is it in the brain. Whatever it be, or which may be the exact and precise point from which it acts, though we may be unable to say with absolute certainty, there appears at least to be full and sufficient evidence to conclude it is not flesh, nor blood, nor bones, but something distinct from these, and possessing a capability of unknown endurance, and unceasingly progressive improvement; it never passing away like the body, but during its mortal existence increasing in strength and judgment, and therefore is that which is to constitute man's future identity.

N.

Restriction of the Term Unitarian. [Extract from a Letter from Philadelphia, dated Sept. 25, 1816.]

I

HAVE often regretted that Mr. Lindsey, Dr. Priestley, and others, have restricted the term Unitarian to the believers in the humanity of Christ. I know it is alleged that Arians, to be consistent with their principles, ought to worship Jesus Christ; but admitting the correctuess of this deduction, and that they are inconsistent, still, as they address only the God and Father of our Lord Jesus Christ, their worship and ours is precisely the same, and they are real and practical Unitarians. It does not appear to be correct to judge our brethren according to our views, and contrary to their avowed declarations. We complain, and with reason, when we are classed with infidels; yet the reputed orthodox may say with equal plausibility that although we call ourselves Christians, and imagine that we are entitled to the name of Christian, it does not properly belong to us; because, according to their views of Christianity, we deny its most important truths. They do not question our sincerity, but will not permit us to decide for ourselves. We may be unable to reconcile the belief that Jesus Christ is our Maker, with the refusal to pay him divine honours; but there are persons who are sincerely

persuaded that all this is perfectly consistent with Scripture and reason. Surely it is enough to say that in our view of these matters there is inconsistency in this, and that were we, with our opinions and convictions, to act as our Arian brethren do, we should be guilty of criminal neglect in not worshipping our Lord. The same process of reasoning is applicable to what has been called "Christian idolatry." Surely no idolatrous rites can be Christian. With equal propriety we might speak of Christian superstition, Christian falsehood, theft, &c. If by Christian idolatry is meant the idolatry of Christians, the language used is not warranted by the New Testament. Before we thus denounce and call names, we ought to ascertain our own infallibility, if not as to conduct, at least as to faith. We may be perfectly correct in saying that the worship of Jesus Christ, or of any other being except the One God and Father of all, would in us be an act of daring and presumptuous disobedience to the divine law, and that we should stand self-condemned; but in no part of the New Testament which I am acquainted with, is there either a command, a direction, or license to any Christian, to call his brother an idolater: against judging him there are many dissuasives, and some very solemn admonitions.

Dr. BARRET, one of the Fellows of the College, a very remarkable character, in whom a passion for books and learning even rises above another very prevailing feature, the love of money. In looking over the manuscripts, he discovered one which, upon a close inspection, he perceived to be written over another of much older date, the former writing having been effaced, though not so effectually but that faint traces of it were discernible, He immediately applied himself to making out as much of the original manuscript as could be deciphered, and succeeded so far as to ascertain it to be a Greek manuscript of St. Matthew's Gospel. He has since had the text printed as far as sufficient remains of the characters can be traced to admit of it, for some are wholly effaced, supplying the blanks with points. In front of the page, it is printed in a fac-simile of the original characters, and on the back, in those of the modern Greek. The whole has been a work of immense labour; but from the peculiar turn of the Doctor's mind, has afforded him no less gratification than toil.

This gentleman never stirs beyond the college walls, excepting twice in the year to the Bank, which is close by, to receive his half-yearly dividends, an office which he would not on any consideration depute to another; and on an annual visit with the board to the college observatory

script.

[From "Narrative of a Residence in Ireland during the Summer of 1814 and that of 1815. By Anne Plumptre." 4to. 1817. Pp. 19, 20.]

AMONG the greatest city lots in the library (of Trinity College, Dublin), is a work executed by

* Miss Plumptre, who has so freely drawn the character of this gentleman, yet living, seems not to have been aware of his rank in the University. He is described in the Biographical Dictionary of Living Authors, as D. D. Vice Provost and Senior Fellow of Trin. Col. and Professor of Oriental Languages. The following works are ascribed to him: An Inquiry into the Origin of the Constellations that compose the Zodiac, and the Uses they were intended to promote. 8vo. 1800.-Essay on the Earlier Part of the Life of Swift. 8vo. 1808.

The consequence of this secluded life is excessive simplicity of manners and utter ignorance of the world. He has been forty years Fellow, and for many years his fellowship has pro

which he, perhaps,

year, of

some

which he, perhaps, scarcely spends twenty pounds, excepting in books; of these he buys a great number, and often very expensive ones. At the same time, his penuriousness in other respects is such, that were not his dinner provided free of expense by the College, he would run hazard of being starved. His memory is astonishing: not long since, in answer to some question which was asked him, he not only ran over a list of all the gentlemen who had been provosts and vice-provosts of the college since its foundation, but gave every circumstance attending

the election of each individual. He knows every book that has been brought into the library since he became Fellow.

SIR,

June 2nd, 1817.

N your very just and useful account of Mary Ryan's deplorable case, in your department for Intelligence, in the last No. [p. 314,] you have named three elder heroines, who risqued every thing in obedience to natural affection. The case of Madame Lavalette is recent; Lord Byron has given it wide circulation and permanence amongst the English people, by his beautiful stanzas on her conjugal virtue: I wish he or some other of our bards would commit the name of Mary Ryan to neverdying song.

Mrs. Walkinshaw has been introduced to the knowledge of the public, by the biographer of Lord Kames, whose account is as follows: "Mr. Walkinshaw having been engaged in both the rebellions, 1715 and 1745, was confined for some time in the castle of Stirling, from whence he escaped by the courage and address of his wife, a sister of Sir Hugh Paterson, of Bannockburn, who exchanged clothes with him, and remained a prisoner in his stead. This remarkable woman, splendida mendax, et in omne avum nobilis, lived to the age of ninety, in the full possession of her faculties and of the esteem of all who knew her." Tytler's Memoirs, &c. 8vo. 2nd ed. 1814. Vol. I. p. 2. Note.

Of Lady Nithsdale I know of no good account, and should be glad to be referred to some book which relates her magnanimous adventure. Sir James Mackintosh, in the debate in the House of Commons, on the 7th of May, described her as the wife of the Earl; but Smollett in his History of England (8vo. 1803. II. 338,) seems to consider her as his mother: Nithsdale," he says, "made his escape in woman's apparel, furnished and conveyed to him by his own mother." The relation in my copy of Howell's Medulla (8vo. 12th ed. 1766 [by a typographical error 1666] p. 503) is as follows:-"the Lord Nithsdale found means to escape out of the Tower, disguised as a woman in a riding

hood, the night before the execution."

Perhaps some of your correspondents can clear up this matter; and having pen in hand, I beg leave to ask whether any certain information has been received in England of the place to which Lavalette fled on his escape, so honourable to the British triumvirate, Wilson, Bruce and Hutchinson, or of that in which he now is?

CANTABRIGIENSIS.

Birmingham, 7th of 4th Mo, 1817. [T was with some degree of surprise that I observed in a late Number of the Monthly Repository, [XI. 595,] an attempt to prove that the early members of the Society of Friends were Unitarians.

Being myself a member of that Society, and having endeavoured to obtain a correct knowledge of its principles, by a perusal of its publications, I think that such an opinion is not founded in truth. I therefore annex some extracts from the writings of its early and most approved members, which I think clearly and unequivocally prove, that they believed in the Divinity or Deity of Jesus Christ, although they rejected the idea of three distinct and separate persons, and also the term Trinity, as not to be found in the Sacred Writings. With respect to William Penn's "Sandy Foundation Shaken," on a review of the circumstances under which it was composed, it appears to me to have been written on the negative side of the question only, and the sentiments advanced in the apology for that work, published a few months aterwards, confirm me in this opinion. Indeed W. Penn himself, about five years afterwards, asserts that this was the case. (See 12th extract annexed.)

In judging of the sentiments of any writer whose publications are numerous, I couceive we should not confine ourselves to one composition only; for if this mode of deciding were fair and correct, it would be no difficult task to adduce numerous ex. tracts from the works of professed

* Innocency with her Open Face.

Trinitarians, which no Unitarian would disapprove-but which notwithstanding were written by those who believed in the Athanasian Creed. It is therefore, I think, uncandid, to put that construction upon an author's writings which he himself disavows.

The writer of the paragraph alluded to, considering that in reference to Unitarianism" it is a purely historical question"-I hope that the extracts I have adduced, will, as it relates to the Society of Friends, set the question at rest. I have no wish by what I have written, to excite any thing like controversy; my object and earnest wish is to allay it, as I fear it must be acknowledged in the words of a late writer, that on subjects like these, "it is usually a trial of dexterity, rather than of virtue."

I would therefore be understood as producing the extracts merely as historical evidence"-and in justice to the society, being myself of opinion that, waving the discussion of speculative subjects, uninfluential on our lives, it should be our primary concern, our most earnest engagement, to regulate our conduct by the sublime precepts and divine spirit of the Gospel. B.

EXTRACTS.

From the Yearly Meeting Epistles. 1. WE tenderly salute you all in our Lord Jesus Christ, and blessed union of his precious life; who hath eminently appeared amongst us, &c. Blessed be his glorious name for ever! 1691.

2. To our dear and tenderly beloved friends and brethren in our blessed Lord and Saviour Jesus Christ.

This, our solemn Yearly Meeting, sendeth greeting and salutation in him who is our life, in whom our living union, peace and safety, for ever stand. Blessed, praised and renowned be his most glorious power and excellent name; to whom be glory and dominion, in and over his whole church and heritage, for ever and ever. 1695.

s. The faithful witness, the firstbegotten from the dead, the Prince of the kings of the earth. Unto him

Thomas Prichard.

that loved and washed us from our sins in his own blood, be glory and dominion for ever. 1697.

4. Dear and well-beloved friends and brethren in Christ Jesus,

We tenderly salute you in his dear love and life, whereby we were made alive unto him, and hitherto helped and preserved, to be a peculiar people to his praise and glory, who hath called us out of darkness into his Blessed be his marvellous light. glorious name and power for ever. 1700.

5. To whom (Christ) be "glory and dominion for ever and ever, 1706. 6. Our blessed Lord and Saviour Jesus Christ, to whom, with the Father, be glory and dominion for ever. 1712.

And in several Epistles since that time.

From GEORGE FOX.

7. And we know that the Son of God is come, and hath given us a mind to know him which is true, and we are in him that is true; mark, that is, in his Son Jesus Christ. This same is very God and eternal life, and this we the people of God, in scorn called Quakers, do witness. Doctrinals, p. 446.

8. The priest of Drayton, the town of my birth, whose name was Nathaniel Stevens, asked me, why Christ cried out upon the 66 cross, My God, my God, why hast thou forsaken me?" And why he said, "if it be possible let this cup pass from me; yet not my will, but thine be done." I told him at that time the sins of all man

kind were upon him, and their iniquities and transgressions, with which he was wounded; which he was to bear, and to be an offering for, as he was man; but died not, as he was God: so, in that he died for all men, tasting death for every man, he was an offering for the sins of the whole world. 1645.

Journal, p. S. 3rd edition.

9. The apostle, speaking of the fathers, saith, "of whom as concerning the flesh Christ came, who is God over all, blessed for ever, Amen." This was the apostle's doctrine to the church then, which we do witness, both as to his flesh, and as he was God.

A testimony of what we believe of