to the church of All-Saints, glean something from the records of the Society of the Kalendaries, relative to the antiquities of the city, or of the kingdom; inspect their public library of 'Saxonne Historie and Lege;' ascertain the particulars of the laws and regulations of this interesting establishment, and, it may be, meet some of the clergy and commonalty of Brightstow,' who were the members of the society, in their library; among whom it might be possible to distinguish Robert Ricaut, William Canyngs, Thomas Botoner, Thomas Norton the alchymist, William of Worcester, and, perhaps, the far-famed Thomas Rowley, or at least his 'spryte,' might be perceivable among the group. From these we might transport ourselves, in fancy, to the House of the Carmelites, converse with the intrepid Milverton, or the poetic Stowe, and form some acquaintance with the sprytes,' of Lydgate and Clarkyn of mickle lore.' If disposed to continue these flights of fancy, we might visit the ancient grammar-school, near New-yate,' and endeavour to learn some particulars of the history of Robert Lane, its master, and of Leland, of whom our fellow-citizen Worcester has recorded, that he had obtained the reputation of

* See History of Bristol, vol. ii. chap. 2d.

being the flower of the grammarians and poets of the age in which he flourished.

As by this time it may be supposed that we are somewhat fatigued by our excursion, we may for the present proclaim a truce to these wanderings, and descend to plain prosaic reflections, or to the sober regions of historical investigation. Repose, however, may be necessary to renovate the powers both of writer and reader; we shall, therefore, desist from further speculations, by observing, that the species of knowledge it has been the object of this paper to recommend is an excellent preservative from those extremes of vacuity and perturbation of mind which are the usual attendants upon a constant residence in a great city.

72

ESSAY XIV.

REMARKS ON DR. COGAN'S AND DR. HARTLEY'S CLASSIFICATION OF THE PASSIONS.

Γνωθι σεαύλον.

E cælo descendit, nosce teipsum.

Know, then, thyself; presume not God to scan :
The proper study of mankind is man.

SOLON.

Jur.

POPE.

THAT the most important species of knowledge to man, is man, is a maxim established by the wisdom of antiquity, and confirmed by the unvaried approbation of succeeding ages. It is, moreover, a species of knowledge peculiarly interesting, since it is conversant with objects which have an incalculable influence upon human happiness. Let it also be remembered, that it has a peculiar claim to the attention, and is connected with the highest interest, of every intelligent being, because it opens to his view causes which will operate, either to increase or abridge his happiness, through every period of his possible existence.

This knowledge may be divided with advantage into two classes,-the knowledge of the

human body, with respect to its structure merely, which is the province of anatomy; and a knowledge of all those effects, probably arising from that structure, but which are generally referred to the mind. To this last we refer sensations, ideas, passions, emotions, and affections; the investigation of which forms a part of the province of metaphysics,-which may be defined the science of mind, or intellect, whether of man or of inferior and su perior beings.

The principal object of this essay is to offer some cursory observations upon affections and passions, generally abridged from the incomparable works of Dr. Cogan; which, for acuteness of investigation, extent of research, philosophical accuracy of discrimination, and elegance of language, are deservedly ranked among the first productions in this branch of philosophy; and, if this essay should induce any of my readers to study the writings of that distinguished philosopher and amiable moralist, I shall consider myself amply remunerated for any degree of attention I have be stowed upon it; while I venture to promise them a high degree of intellectual gratification, and a considerable portion of moral improve

ment.

"Our passions or affections," says Dr. Harts

E

ley, << can be no more than aggregates of simple ideas united by association." The Doctor here appears to confound passions with affections, which in the arrangement of Dr. Cogan are distinguished. By the term passion, he means the first feeling, the percussion, as it were, of which the mind is conscious, from some impulsive cause; and, by the term affection, he understands a less violent, and generally a more durable, influence, which things have upon the mind. It ought, however, to be observed, that these definitions affect Dr. Hartley's theory in a very trifling degree, since passions, as well as affections, may, by either definition, be the result of the great law of association.

In reference to the arrangement and classification of the passions by Dr. Cogan, it may be allowed to be more philosophically accurate than that of Dr. Hartley. Dr. Cogan proceeds upon an axiom, which is established both by reason and feeling; namely, that it is inseparable from an intelligent being to pursue happiness, and avoid misery. This axiom must be understood to embrace all the means of happiness, and all the causes of misery, either real or supposed. Hence arises an obvious classification into the great leading passions of love and hatred. That which we