the spiritual organisation of man is, strictly speaking, the soul, which is the real, immortal, individual being, and that every affection and every faculty of that soul may finally be resolved into two powers, directed by an independent will-love and intellect; that the latter is impartial in its action by nature till influenced by love, and that all human life is impelled by one of three loves-love of God, love of self, or love of others,-acting either under the sovereignty of the will, and with its consent, or in rebellion against it.

We do not profess to scientific knowledge; we leave it to others to enter more deeply into the philosophy of our proposition, and to investigate details; we only desire to lay down first principles.

What we have been anxious to make clear is, that the life of the soul and the life of the body, though united in man on earth, and reciprocally influencing each other, are, nevertheless, distinct and independent lives, the one immortal, the other mortal; and that all the thoughts, words, and deeds, which constitute the life of man here and hereafter, also bringing into play every faculty of the soul, are referable primarily to one of two loves, love of God or love of self; and, secondarily, to love of its fellow creatures, impelled as the will may direct.

We are most anxious to demonstrate that it is not difficult to love God, and to live a life of obedience to His laws and in harmony with them, as the world has been and is still led to imagine by the various churches, especially by those of Europe, which profess to teach religion of the highest description; in consequence of which men have become hopeless of success in such an object, are discouraged, and have given up even attempting to do sohave thrown over all religion as a practical rule of life, and regard it as a clog and hindrance to worldly happiness and success, as a burden to be rid of, and have given themselves wholly up, or mainly so, to love of self, careless of God and careless of their fellow creatures, except in so far as they minister to their pleasures or wants; to a love of self and all its fatal consequences, which fills the world with folly, sin, and crime.

Our object is to show the remedy for this-that such a remedy is close at hand, and ever by us ready for appli

cation; that remedy is the knowledge and practice of true religion and true philosophy; and that true wisdom and true charity, which are thence and thence only to be derived.

That to know and value and love God the Creator, and His Divine laws, is by no means the hard matter we have been led to suppose, and have continually dinned into us by His professed messengers, and that all mankind must learn to do both; to love their Creator and to obey and love His laws, for the sake of each individual human being's happiness and welfare, for the advantage of societies and nations, and for the progress and well-being of the whole world, from this time forward, henceforth, and for ever.

THE ANIMAL ORGANISATION OF MAN.

THE facts connected with this view of man's nature are clear and ascertainable with ease, in comparison with those relating to his spiritual organisation. Like other animals, he eats, drinks, moves, sleeps, and has daily wants and appetites, which are in no way separable from the similar attributes of ordinary animal life.

His animal body has animal life, though perhaps not to the extent of some animals-a quickening power which vivifies it for a time, and ceases to act, when the body, from whatever cause, can no longer perform its regular functions. His soul then ceases to inhabit its worn-out tenement, and obtains a fresh one. Has any other animal a soul, not equal to, but similar in its essence, to man's? Some have thought so-nor, as we think, without a show of reason. But at present, let us keep to man; and, placing aside his more evident and well-known animal characteristics, let us consider briefly his senses-the pleasures and appetites which are generally held to be dependent on them.

We cannot make out more than five senses proper; and these may be resolvable, perhaps, into one-viz., touch, or contact. Let us, however, keep to the old plan, and we have sight, hearing, touch, taste, and smell, apparently all different, and acting in different ways.

In man, as in all animals, these are only channels of communication between the brain and the external world; but they affect man very differently to all other animals,

since by their means he constantly improves himself and his position-uses them as levers towards a higher state of existence, or converts them into gully-holes, by which he may lower himself into the stinking depths of moral sewers; owing to his having free will and a choice of loves given to him; and as no other animals give evidence of the same upward and onward progress, nor of the same unnatural degradation, the conclusion fairly is, that, even supposing they have some kind of a soul, they are not gifted, at any rate, with freedom of will, and a choice of loves, like man.

Admitting this, let us not, however, be unjust to other animals; nor let us talk so glibly and so much about men "making beasts" of themselves-becoming "imbruted”. about their animal propensities, and so forth. All that is worst in them, as well as what is best, men may fairly claim as their own: they need no animals to set them an example in their worst wickednesses, and most revolting crimes It is because they have abused the superior powers with which they have been endued that they have sunk so low: and let them look to it; for from themselves alone will the account be most surely exacted—and that, too, with severer justice than they may perhaps expect. It is manifestly unjust to denounce man's worst bodily propensities as "animal" and brutal-unjust thus to sweep the whole of animal creation into one dirty hole, and for the grossness of a few, to condemn the whole race. Some few animals are, we admit, fairly to be called brutes and beasts, in a depreciatory sense of the words: the great mass of them, however, are chaste in life, moderate in their wants, and models of cleanliness and temperance, such as whole nations might imitate with great advantage to themselves.

Now, as regards the senses in man, we find that two are more intimately connected with the soul than the others. These are sight and hearing, by means of which the love and intellect of man are touched, excited, and brought into activity. Love, learning, science, art, come to the soul chiefly through the medium of eyesight; nor, if sight is taken away, can little less be predicated of hearing. Sweetly-spoken words of love, fashion to the soul a form of beauty and grace, though all unseen in the

body. Learning and science may be imparted through the same winding, but sure path; whilst (in one respect, more highly gifted than the eye) pierce, roll, bound, and resound through the ear to the stirring, roused, all-breathless soul, the divine strains of those glorious harmonies which sound like the resonant echoes of other and higher spheres of existence. Hope, love, tenderness inexpressible, longing, languishing, despondent, cast down, and full of vague fear; fear, terror, strength, courage, joy, joy for ever, gladness and brightness, radiant hope and sublime faith; all these, and more-much morethan we can express in words-all that the immortal soul can feel or conceive of life or death comes running, leaping, dancing, flying through the labyrinthine cavities of the ear, to enliven, solace, and arouse the ever-ready, ever-aspiring soul! Excessive indulgence in the exercise either of eye or ear never yet, that we can recollect, was held by any people at any time to be vicious, except by those soured, unnatural, distorted natures, which would almost call the blessed sun himself hard names; who regard beauty as a snare of hell, and the eye a trap in which the soul of man is caught and slain by the Evil one. By these two senses, indeed, have we obtained, and do still receive, all that renders life so beautiful, so possibly good, so expansive, so progressive, hopeful, and aspiring; and the worst that can be said of them is, that their services are abused at times to pander to the lusts of a few depraved souls.

After these two sovereign senses-these two tyrants over our lives, and even over our very souls, beneficent ones though they be, and faithful servants as well as masters-comes a very little, insignificant-looking being, though his mansion forms a prominent feature in the human landscape, but who is really very harmless, so far as we can make out. The nose is his special habitat; and his name—short, though not euphonious-is Master Smell.

Now, as we have seen that by means of eyesight the entire soul of man, his love and intellect, are called into activity; and as by means of hearing, the soul is likewise reached, and one of its highest powers, that of imagination, most powerfully affected, viz., by music; so by

means of smell, we conceive that memory especially, and imagination in a degree, are most touched. The two firstnamed senses, it is clear, act efficiently for the soul's highest purposes; but what shall we say of this one? It affords some pleasure, it causes some displeasure; it is of use, yet not absolutely necessary; it can hardly be called an animal sense only, for, though most animals have it, (and many to a degree beyond man's conception, thank Heaven!) yet with animals it has a purely useful and animal object in view, and neither imagination nor memory are titillated by its employment; the sweetest scents are as common air to them, the vilest are no more, unless they bear some analogy to smells, the perception of which is cognate with them, and which have a purely animal tendency. Violets, roses, artificial scents of every kind, have each and all a special character to man, and excite imagination and memory as powerfully, perhaps, by smell as by any other sense: therefore do we hold it to be one of the senses more immediately serviceable and pleasant to the soul than to the body, and it may be regarded as holding a middle place between the two great admitted senses of the soul-the eye-sight and hearing-and between the two great senses of the body -touch and taste-affecting only some qualities of the soul, such as love, imagination, and memory, but not acting in any way on the intellect pure. Taste and smell are, we fancy, intimately connected with each other in the animal kingdom, and those people, as a rule, who have acute olfactory nerves, will be found also to possess a delicate perception of taste and sensitive palates. Though the main wires of the electric telegraph between the soul and the world pass through the eye and ear, still the nose is not without its means of communication as well; and they err who scornfully despise the pleasures of smell as merely animal, for they are productive of real spiritual delight and are essentially human.

We have now to speak of two senses which are more distinctly connected with man's animal organisation, and which tend to make man, by their excessive indulgence, gross and sensual in the worst meaning of the word. That they do also, in a measure, affect the imagination and memory, we admit ; but their immediate and most sensible