on the principle of the supremacy of the moral sentiments and intellect, we shall probably find that the calamities suffered by him from the law of gravitation, are referrible to predominance of the animal propensities, or to neglect of proper exercise of his intellectual powers. For example, when coaches break down, ships sink, or men fall from ladders, how generally may the cause be traced to decay in the vehicle, the vessel, or the ladder, which a predominating Acquisitiveness alone prevented from being repaired; or when men fall from houses and scaffolds, or slip on the street, how frequently should we find their muscular, nervous, and mental energies impaired by preceding debaucheries-in other words, by predominance of the animal faculties, which for the time diminished their natural means of accommodating themselves to the law from which they suffer. The slater, in using a ladder, assists himself by the reflective powers, but, in walking along the ridge of a house, or standing on a chimney, he takes no aid from these faculties; he trusts to the mere instinctive power of equilibrium, in which he is inferior to the lower animals,—and, in so doing, clearly violates the law of his nature that requires him to use reflection where instinct is deficient. Causality and Constructiveness could invent and provide means, by which, if he slipped from a roof or chimney, his fall might be arrested. A small chain, for instance, attached by one end to a girdle round his body, and having the other end fastened by a hook and eye to the roof, might leave him at liberty to move, and might break his fall in case he slipped. How frequently, too, do these accidents happen aften disturbance of the mental faculties and corporeal functions by intoxication!

The objection will probably occur, that in the gross con dition in which the mental powers exist, the great body of mankind are incapable of exerting habitually that degree of moral and intellectual energy, which is indispensable to an observance of the natural laws; and that, therefore, they are, in point of fact, less fortunate than the lower animals

I admit that, at present, this representation is to a considerable extent just; but nowhere do I perceive the human mind instructed, and its powers exercised, in a degree at all approaching to their limits. Let any person recollect how much greater capacity for enjoyment and security from danger he has experienced, at a particular time, when his whole mind was filled with, and excited by, some mighty interest, not only allied to, but founded in, morality and intellect, than in that languid condition which accompanies the absence of elevated and ennobling emotions; and he may form some idea of what man will become capable of, when his powers shall have been cultivated to the extent of their capacity. At the present moment, no class of society is systematically instructed in the constitution of the mind and body, in the relations of these to external objects, in the nature of these objects, in the natural supremacy of the moral sentiments, in the principle that activity of the faculties is the true source of pleasure, and that the higher the powers the more intense the delight; and, if such views be to the mind what light is to the eyes, air to the lungs, and food to the stomach, there is no wonder that a mass of inert mentality, if I may use such a word, should every where exist around us, and that numberless evils should spring from its continuance in this condition. If active moral and intellectual faculties are the natural fountains of enjoyment, and the externa. world is created with reference to this state, it is as obvious that misery must result from animal supremacy and intellectual torpidity, as that flame, which is constituted to burn only when supplied with oxygen, must inevitably become extinct when exposed to carbonic acid gas Finally, if the arrangement by which man is left to discover and obey the laws of his own nature, and of the physical world, be more conducive to activity than intuitive knowledge, the calamities now contemplated appear to be instituted to force him to his duty; and his duty, when understood, will constitute his delight.

While, therefore, we lament the fate of individual victims to the law of gravitation, we cannot condemn that law itself. If it were suspended, to save men from the effects of negligence, not only would the proud creations of human skill totter, to their base, and the human body rise from the earth and hang midway in the air; but our highest enjoyments would be terminated, and our faculties become positively useless, by being deprived of their field of exertion. Causality, for instance, teaches that the same cause will always, cæteris paribus, produce similar effects; and, if the physical laws were suspended or varied, so as to accommodate themselves to man's negligence or folly, it is obvious that this faculty would be without an object, and that no definite course of action could be entered upon with confidence in the result. If, then, this view of the constitution of nature were kept steadily in mind, the occurrence of one accident of this kind would stimulate reflection to discover means of avoiding others.

Similar illustrations and commentaries might be given, in regard to the other physical laws to which man is subject; but the object of the present essay being merely to evolve principles, I confine myself to gravitation, as the most obvious and best understood.

I do not mean to say, that, by the mere exercise of intellect, man may absolutely guarantee himself against all accidents; but only that the more ignorant and careless he is, the more will he suffer,-and the more intelligent and vigilant, the less; and that I can perceive no limits to this rule. The law of most civilized countries recognises this principle, and subjects owners of ships, coaches, and other vehicles, to the reparation of damage arising from gross infringements of the physical laws. It is unquestionable that the enforcement of this liability has given increased security to travellers in no trifling degree.

SECTION II.

ON THE EVILS THAT BEFALL MANKIND FROM INFRINGEMENT OF THE ORGANIC LAWS.

It is a very common error, to imagine that the feelings of the mind are communicated to it through the medium of the intellect; and, in particular, that if no indelicate objects reach the eyes, or expressions penetrate the ears, perfect purity will necessarily reign within the soul: and, carrying this mistake into practice, they are prone to object to all discussion of the subjects treated of under the 'Organic Laws,' in works designed for general use. But their principle of reasoning is fallacious, and the result has been highly detrimental to society. The feelings have existence and activity distinct from the intellect; they spur it on to obtain their own gratification; and it may become either their guide or their slave, according as it is, or is not, enlightened concerning their constitution and objects, and the laws of nature to which they are subjected. The most profound philosophers have inculcated this doctrine, and by phrenological observation it is demonstratively established. The organs of the feelings are distinct from those of the intellectual faculties; they are larger; and, as each faculty, cæteris paribus, acts with a vigor proportionate to the size of its organs, the feelings are obviously the more active or impelling powers. The cerebellum, or organ of Amativeness, is the largest of the whole mental organs; and, being endowed with natural activity, it fills the mind spontaneously with emotions and suggestions, the outward manifestation of which may be directed, controlled, and resisted, by intellect and moral sentiment, but which cannot be prevented from arising, or eradicated after they exist. The whole question, therefore, resolves itself into this. Whether it is more beneficial .o enlighten the understanding, so as to dispose and enable it to control and direct that feeling,-or (under the influence of an error in

philosophy, and false delicacy founded on it,) to permit it to riot in all the fierceness of a blind animal instinct, withdrawn from the eye of reason, but not thereby deprived of its vehemence and importunity? The former course appears to me to be the only one consistent with reason and morality; and I shall adopt it in reliance on the good sense of my readers, that they will at once discriminate between practical instruction concerning this feeling addressed to the intellect, and lascivious representations addressed to the mere propensity itself— with the latter of which the enemies of all improvement may attempt to confound my observations. Every function of the mind and body is instituted by the Creator: each has a legitimate sphere of activity: but all may be abused; and it is impossible regularly to avoid abuse of them, except by being instructed in then nature, objects, and relations. This instruction ought to be addressed exclusively to the intellect; and, when it is so, it is science of the most beneficial description. The propriety, nay necessity, of acting on this principle, becomes more and more apparent, when it is considered that such discussions suggest only intellectual ideas to individuals in whom the feeling in question is naturally weak, and that such minds perceive no indelicacy in knowledge which is calculated to be useful; while, on the other hand, persons in whom the feeling is naturally strong, are precisely those who stand in need of direction, and to whom, of all others, instruction is the most necessary.

An organized being is one which derives its existence from a previously existing organized being-which subsists on food, grows, attains maturity, decays, and dies. Whatever the ultimate object of the Creator, in constituting organized beings, may be, it will scarcely be denied, that part of his design is, that they should enjoy their existence here; and, if so, the object of every part of their structure ought to be found conducing to this end. To render an organized being perfect in its kind, the first law that must De observed is, that the germ from which it springs shall