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Updated: June 27, 2025
And those indeed which are highest, connate with the one, and of a primary nature, are allotted a form of subsistence, characterized by unity, occult and simple; but such as are last are multiplied, are distributed into many parts, and excel in number, but are inferior in power to such as are of a higher order; and such as are middle, according to a convenient proportion, are more composite than their causes, but more simple than their proper progeny.
Whenever the margins are not in contact, and become connate, notwithstanding their separation, the blade must be folded together in some slight degree, in order to produce the required contact. This is the origin of the ascidium. It is quite superfluous to insist upon the fact that their width or narrowness must depend upon the corresponding normal form.
They are situated at different distances from one another, and diversely in different individuals; they are connate at the sides of the veins; they are directed upwards towards the trunks of the veins; the two for there are for the most part two together regard each other, mutually touch, and are so ready to come into contact by their edges, that if anything attempts to pass from the trunks into the branches of the veins, or from the greater vessels into the less, they completely prevent it; they are farther so arranged, that the horns of those that succeed are opposite the middle of the convexity of those that and so on alternately.
Less effective, but well worth a moment's examination, are the methods by which leaves are opposed as fences for the discouragement of thieves. Here, in a Bellwort, is a perfoliate leaf that encircles the stem upon which it grows; and there in a Honeysuckle is a connate leaf on much the same plan, formed of two leaves, stiff and strong, soldered at their bases.
Similitudes and dissimilitudes between married partners in general originate from connate inclinations, varied by education, connections, and imbibed persuasions, 227. There are both internal and external similitudes and dissimilitudes; the internal derive their origin from religion, and the external from education, 246.
Afterwards, those on the WEST delivered their sentiments, and said, "A man is not born knowledge, as a beast is; but he is born faculty and inclination; faculty to know, and inclination to love; and he is born faculty not only to know but also to understand and be wise; he is likewise born the most perfect inclination to love not only the things relating to self and the world, but also those relating to God and heaven; consequently a man, by birth from his parents, is an organ which lives merely by the external senses, and at first by no internal senses, to the end that he may successively become a man, first natural, afterwards rational, and lastly spiritual; which could not be the case if he was born into knowledges and loves, as the beasts are: for connate knowledges and affections set bounds to that progression; whereas connate faculty and inclination set no such bounds; therefore a man is capable of being perfected, in knowledge, intelligence, and wisdom to eternity."
They have, therefore, all the requisite knowledge, for this is inherent in those loves, and inflows into them as into its own receptacles; and this knowledge in some animals is such that man cannot but be amazed at it. Their knowledge is connate and is called instinct; but it belongs to the natural love in which they are.
We conclude, then, that, as the Deity is not directly perceived by us, has not in practice been adequately discerned by any process of the mind, and is not made known to us by any connate, or subsequently implanted idea, we must be indebted to revelation, in the main, for any knowledge we may obtain respecting Him.
This is the growing together of some of the altered stamens so as to constitute smaller or larger connate groups. Often two are united, sometimes three, four or more. Flowers with numerous altered stamens are seldom wholly free from this most undesirable secondary anomaly. I call it undesirable with respect to experiments on the variability of the character.
Those on the SOUTH next took up the debate, and expressed their sentiments as follows: "It is impossible for a man to take any knowledge from himself, since he has no connate knowledge; but he may take it from others; and as he cannot take any knowledge from himself, so neither can he take any love; for where there is no knowledge there is no love; knowledge and love being undivided companions, and no more capable of separation than will and understanding, or affection and thought; yea, no more than essence and form: therefore in proportion as a man takes knowledge from others, so love joins itself thereto as its companion.
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