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 induction from the phenomena either of the human mind or of the material world.' Perhaps no society of the kind in this country has fulfilled its end so well. The 'Rankenian Club' and the 'Select Society' in Edinburgh lasted longer, or enrolled more members, but neither of them was the parent of so much good literature. The 'Inquiry' of Reid, Beattie's essay on 'Truth,' Gerard on 'Taste' and on 'Genius,' and Campbell's books on 'Miracles' and on 'Rhetoric' appear in fragments or in germ in the minutes of the 'Wise Club' of Aberdeen. Its vitality was sustained and stimulated by the sceptical speculations of Hume, which were much in touch with educated opinion in the third quarter of last century, when spiritual philosophy was languid in Britain and throughout the world. The tone of those engaged in the philosophical vindication of belief appears in one of Reid’s letters, who writes thus to David Hume in 1763:—

'Your friendly adversaries, Drs. Campbell and Gerard, as well as Dr. Gregory, return their compliments to you respectfully. A little Philosophical Society here, of which all three are members, is much indebted to you for its entertainment. Your company, although we are all good Christians, would be more acceptable than that of Athanasius; and since we cannot have you upon the bench, you are brought oftener than any other man to the bar; accused and defended with great zeal, but without bitterness. If you write no more in morals, politics, and metaphysics, I am afraid we shall be at a loss for subjects.’

It is interesting to find in the records of the Society the subjects of the dissertations contributed by Reid during the six years in which he was its mainspring, as well as the questions which he proposed for debate. They signally