They originate the appetites, the lower propensities of our nature, and should submit themselves to reason, and to conscience. Persons strongly affected by the lower sensations commonly become subjects of pity, sometimes of disgust to those whose perceptions are refined.

The objects of sight and hearing, addressed more particularly to the intellect, operate upon the finer feelings of our nature. Beauty affects not the eye, but the mind with delight; music gives rapture, not to the ear, but to the soul. The pleasures arising from beauty, sublimity, harmony, and other qualities, called the pleasures of taste, are common to all mankind, that is, to such as are provided with the senses of sight and hearing; but the qualities in objects that give rise to the emotions of taste, are so affected by the power of associating them with circumstances, of adding to them by the imagination, of correcting, or rather selecting them by means of the judgment, that it is only where mind is refined by cultivation, that a true standard of taste can be found.

The senses of taste and smell make man acquainted with the qualities in bodies which excite him to the gratification of the appetites that tend to preserve his animal existence. Those of touch and sight prompt to research into the external properties of objects that exer

cise thought and reasoning; hence the foundation of the natural sciences. Sight, also awakening the imagination, calls forth a variety of feelings that render life delightful, and the enjoyment derived from the agreeable qualities of objects is wonderfully increased by the sense of hearing, which opens the mind to a rush of exquisite emotions: quick and lively tones fill it with gaiety and joy, while those that are soft and gentle melt it into tenderness. But more than this, hearing imparts to the mind the thoughts and feelings of other minds; and while the other senses form the connecting bond between mind and matter, hearing is the immediate channel through which the intelligent spirit communicates itself with kindred spirits. *

Thus we see that mind and matter are connected by means of the sensative nature of man. How mind can exist without the senses we know not, or whether when freed from the body it will be provided with another and more perfect organization we cannot tell; but that the power of external perception will continue, we must believe. The glories of the eternal world are described by objects of sense. We have representations of a heavenly city, with streets of gold, and walls with gates of precious stones; we are assured that no night shall be there, but light

* Note E.

different from that of the sun. There also is the music of harp and of song; the blessed are clothed in robes of white, wearing crowns of gold, with palms of victory in their hands. Objects of sense figure in all the descriptions of a future state of existence; as well in the world of woe as in the world of bliss, it would seem as if the spirit carries with it when it leaves the body something of its sensitive nature; at least such is the expression left upon the sacred Record for our notice. In one of these states we find there shall be weeping and wailing; in another, all tears shall be wiped from the eyes, and sorrow and sighing shall flee away forever.

This subject teaches us that our material part though formed of dust, is honoured with an alliance to immortality. Use not the senses to the abuse of the god-like Intellect; neither suffer the mind despotically to tyrannize over its servant the body, but preserve with care the casket which contains so invaluable a jewel as the soul; for remember further, that though worms shall destroy your bodies, yet in your flesh shall you see God.

CHAPTER V.

ATTENTION.

Attend, in French attendre, in Latin attendo, compounded of at and tendo to stretch, signifies to bend or stretch the mind to a thing. Attention derived from the verb to attend may then be defined, bending or applying the mind to an object or subject for the purpose of examination. It is the first requisite for making progress in knowledge, and may be given to a subject in various degrees; it rewards according to the proportion in which it is given.*

We say that bodies have properties, that is qualities; they are hard or soft, black or white, have form and divisibility. Of the soul we say it has faculties, or the ability to think, to remember, to combine, to judge, to reason. An inanimate substance is inert, that is, has no power of motion within itself; when put in motion an impetus must be given it from some power without. We call this substance a thing. The mind in this differs from matter, having the power to move itself. We know that if we wish to shut out the perception of objects, we have the ability to close our eyes, to stop our ears;

* See Crabbe's Synonymes.

so when truth is presented to the reason, we may refuse to reflect upon it; also, we may, if we choose, look upon one object, and turn away our eyes from another; so also, may we examine a subject or part of a subject by reflection or observation, and withdraw the thoughts from others. The mind is a person, not a thing. It is a free agent and has power to move itself. To the will then, must the faculty of attention, as already defined, be referred.

The eye in itself has the property of receiving objects, or rather of seeing them when open, without any operation of the will; so the mind perceives whatever is brought before it by the senses or by reason, without any such operation. But every one knows, that objects frequently present themselves to the sight, and sounds enter the organ of hearing, without making any sensible impression on the mind. Thus a person on a journey may pass through woods and vales, through villages and cities, without observation; he marks not the beauty of the scenery, nor the magnificence of the buildings, he regards no objects but the milestones; he observes nothing but his approach to his own dwelling. His child is at the point of death; every object, every thought but that which so painfully presses upon him is disregarded. Here we see that the mind is power