or Hartley Pans, a sea-port town in the ward of Castle, in the county of Northumberland, a portion of the parish of Earsdon, 283 miles from London. It has a good harbour near it, and some valuable coal mines; and there are extensive establishments for making glass, salt, and copperas. It is the property of the family of Delaval, whose magnificent seat and elegant gardens are about a mile from it; and the harbour, as well as the improvements, have been the result of the operations of that noble family. The population amounted in 1801 to 1639, in 1811 to 1872, in 1821 to 1795, and in 1831 to 1830.

David, an ingenious physician and philosopher, was the son of a clergyman at Armley, in Yorkshire, and born on the 30th of August 1705. After spending some time at a private school, he was admitted of Jesus College, Cambridge, in 1720, became afterwards a fellow of that college, and took his master's degree in 1729. He was originally intended for the church; but having some scruples about subscribing the thirty-nine articles, he directed his studies to the medical profession, and having completed his professional education, commenced practice at Newark, whence he removed to Bury St Edmund's, and afterwards settled for some time in London, but eventually established himself at Bath. Dr Hartley was indefatigable in the pursuit of all collateral branches of knowledge, and he lived in personal intimacy with some of the most learned men of his age, including Law, Butler, Warburton, Jortin, Hales, Young, Hooke the Roman historian, and others. From early youth he was devoted to the sciences, particularly logic and mathematics; he studied mathematics and experimental philosophy under Professor Saunderson; he was an ardent admirer of Newton, even where Newton was not in his strength, we mean, on the subjects of chronology and religion; and from Locke he derived the first principles of logic and metaphysics, as appears from the work by which he is now principally known. The doctrine of vibrations, as instrumental to sensation and motion, he obtained from Newton; and the principle of association he derived originally from Locke. This work he commenced about the age of twenty-five, and published it in 1749, under the title of Observations on Man, his Frame, his Duty, and his Expectations, in two vols. 8vo. He did not expect that it would meet with any general or immediate reception in the philosophical world; nor did it happen otherwise than he had expected; but he entertained a hope that, at some future period, his system would be adopted by philosophers; and in this he appears to have been mistaken. Dr Priestley, indeed, published, in 1775, a work on Hartley's theory; but all that he has done in this production is to convince us of his own materialism, and his earnest desire to prove Hartley a materialist, although the latter dreaded nothing so much. It must be confessed, however, that his doctrines have an apparent tendency towards that principle, and that other philosophers, who had not the same views or object with Priestley, have arrived at the same conclusion with him. Nor is this all. Although Hartley's mind was active and penetrating, his industry indefatigable, and his philosophical observations unremitting, he has built upon a gratuitous assumption the doctrine by which he attempts to explain the origin and propagation of sensation; for Haller has shown that he attributes properties to the medullary substance of the brain and nerves which are incompatible with their nature; and that, consequently, he has assumed, as the basis of his system, what neither does nor can exist. (See, on the subject of Hartley's philosophical doctrines, Sir James Mackintosh's continuation of Dissertation Second, p. 362.) Hartley was the author of several medical tracts relative to the operation of Mrs Stephens' medicine for the stone, a disease with which he was himself afflicted; and he is also said to have written a defence of inoculation for smallpox, against Dr Warren and others. He died at Bath, on the 28th of August 1757, in the fifty-second year of his age. The philosophical character of Hartley is delineated in his works, which are alike remarkable for modesty and originality, though disfigured by an affectation of mathematical forms of reasoning in treating a subject to which they can never be made to apply. In private life he was gay, cheerful, and social; his hours of recreation were devoted to music, poetry, and history; and the virtuous principles which he instilled in his works formed the invariable guides of his life and doctrine.

HARUSPICES, an order of priests amongst the Romans. Their name is derived, according to Donatus (Ter. Phorm. iv. 5), from haruga, a victim, though others have referred its origin to the word ara, an altar. Dionysius (ii. 22) explains it by the word hippocles, inspector of the victims, and states that Romulus appointed three, one from each tribe. This number was gradually increased, till it became an important body in the state, was regarded as a collegium, and its president was called Summus Haruspex, or Magister Publicus. In the flourishing period of the republic, it enjoyed great influence, from the explanation it was called on to give of omens, which were taken at the commencement of any important undertaking; but in proportion as the doctrines of the Greek philosophers spread amongst the Romans, the Haruspices gradually lost their influence, at least amongst the higher ranks. Cato used frequently to say that he was surprised the Haruspices did not laugh when they met one another in the street. (Cic. Nat. Die. i. 26.) The Emperor Claudius made an attempt to revive their importance, and the Pontifices received an order to report as to the best way of accomplishing this object; but how far he succeeded we have no means of discovering. (Tacit. Ann. xi. 15.) Alexander Severus appointed fixed salaries to the members of this body, and teachers, who should instruct the young in the arts of soothsaying (Lamprid. 44); and they continued in this state till Constantine put an end to their functions, by forbidding, under the penalty of death, the continuation of their superstitious practices. (Codex Theodos. 9, tit. 16.) The duties of the Haruspices were to examine the entrails of victims sacrificed, and thence to derive omens of futurity. They also attended to the flame, the smoke, whether the victim came to the altar willingly, stood quietly, fell by one stroke, and many other circumstances of the same kind. Their knowledge of this art was derived from the Etruscans; and in early times the young nobility used to be sent to Etruria to be instructed in this art. (Cic. Div. i. 2, 41.)