CHAP. III.

OF THE INSTINCTS IN MAN.

THE examples, which have been hitherto selected, afford some tolerable notion of the views and ground intended to be taken in the following reasonings. Whether we regard the form and internal structure of the lower animals, physiologically, or their acts and general economy, physically, we have the clearest evidence that their instinctive actions are regulated by the most perfect intelligence. And because means are so wonderfully adapted to their ends, we are compelled to suppose that these actions are not entirely under their own direction; but, as all are perfect in their kinds, and all conspire, (every individual in its limited sphere) with astonishing, unerring precision, to one great end,-the support and continuance, and order of the outward creation,-we must conclude, that the whole are governed by a power infinite in wisdom, working in them by its energy, through the instrumentality of their respective

organs.

And, again, we are necessitated to conclude, that however human sagacity may have succeeded, in a few obvious instances, in explaining the relation of the structure of any organ to its outward use, yet there is not an animal act in the creation which does not involve the supposition of an ultimate cause, mysterious and inexplicable.

Nay, we are warranted in determining, from analogy, if we look at the simple law of gravitation, as well as from the constitution and frame of the human mind, (which always bewilders itself in attempting to comprehend the abstract relation of physical cause and effect,) that the theory of these animal instinctive operations never can be clearly discovered to the natural human understanding.

But, before I proceed, it may be proper for me to prepare the ground-work a little better for further observation, by noticing in this place, a few of those simple instinctive operations which belong to Man himself;-operations, which, being of paramount importance to the individual welfare of the human creature, notwithstanding he is dignified by his rational powers, have not been entrusted to Reason, we may safely presume, because of its insufficiency to the several offices.

Hence, we cannot wonder that Man should be unable to comprehend in the Brute, what is going forward in his own system, as darkly and mysteriously, as respects his own conception or knowledge of the operation, (perhaps it may be said, as independently),

as if he had never been endowed with the inquisitive and penetrating faculty of Reason. He is as much at fault in explaining satisfactorily the operation of any one of his own organs, with the most skilful anatomist at his service, as he would be in tracing the classes and orders of his ideas laid up in the storehouse of his mind, or in ascertaining how he recalls, associates, and compares these invisible elements of thought.

The most philosophical view of human Instincts which I have seen, is contained in Dr. Reid's Essays on the powers of the Mind. Dr. Gregory in his Comparative View, though he often alludes to them, has given us but little special information; neither distinguishing nor enumerating these original powers. Smellie has dismissed the subject with a very brief general notice.

All seem to agree that Instinct is a principle common to Man and the whole animal world;-that many things necessary for our preservation must be done by it, that our Instincts are adapted to the weakness of our understandings, and that the most remarkable appear in infancy, when we are ignorant of every thing, and therefore (in the language of Dr. Reid), "must perish if we had not an invisible Guide, who leads us blindfold in the way we should take, if we had eyes to see it."

It may be proper again to define Instinct to be "a natural blind impulse to certain actions, without

having any end in view, without deliberation, and very often without any conception of what we do."

Thus, the act of breathing is performed by the alternate contraction and relaxation of certain muscles, by which the chest is expanded in its dimensions or contracted, and consequently the capacity of the lungs increased or diminished; so as either to bring the blood nearly in contact with the atmospherical air, that it may undergo a chemical change essential to life, or, when freed from its carbonaceous principle, that it may be withdrawn into the general circulation.

"We cannot suppose," says Dr. Reid, "that the infant knows any thing about the chemical or the mechanical theory of this important vital function; yet he breathes as soon as he is born with perfect regularity, as if he had been taught, and had acquired the habit by long practice.

"By the same kind of instinct a new-born child sucks and swallows its food as perfectly as if it knew the principles of the operation, which is very complex. About thirty pair of muscles must be employed in every draught, yet not simultaneously, but succeeding each other in certain order. This regular train of operations is, however, carried on according to the nicest rules of art by the infant who has neither art nor science, nor experience nor habit. That it knows nothing of the means by which the sensation of hunger may be removed, is evident-for it will suck indis

criminately every thing brought into contact with its mouth.”

By a like principle, Dr. Reid supposes, that infants cry when they are pained or hurt; that they are afraid, when they are left alone; that they start when in danger of falling; that they are terrified by an angry countenance or angry tones of voice, and are soothed and comforted by a placid countenance and by soft and gentle tones of voice.

In the more perfect of the lower animals we see much the same instincts as in the human kind.

Dr. Reid again remarks, that "besides the instincts which appear only in infancy, and are intended to supply the want of understanding in that early period, there are many which continue through life and which supply the defects of our intellectual powers in every period." Of these he notices three classes.

"First-There are many things necessary to be done for our preservation, which even when we will to do, we know not the means by which they must be done. A man knows that he must swallow his food before it can nourish him. But he knows nothing of the names and nature and office of the various nerves and muscles which must co-operate to this action. If it were to be directed by his understanding and will, he would starve, before he learned how to perform it. These nerves and muscles are moved by some impulse, of which the cause is unknown, without any thought, will, or intention on his part-they