Hence animals, through the remembrance of certain events," obtain experience of the past, which is revived whenever objects associated with those events are presented before them; and they are at once impelled to act under the influence of such experience, although without any exertion of their instinctive power corresponding with the reasoning effort carried on by man in regard to the experience which he has gained. Indeed, animals appear to me to act from the impulse of memory, in a manner corresponding with what man does, and to the same extent, when excited by the influence of any mere animal or medial sensation or emotion, but without any exertion whatever of his intellect in regard to them. Hence also in animals, the memory is the main directing endowment by which they are guided in various operations; and at each turn, they are stimulated by impulses originating in remembrance, and in many cases produced by recognition. The memory is, moreover, the principal endowment through which animals are qualified for receiving education of any kind, as it is that wherein they most resemble, and approach the nearest to, man. A man devoid of memory, must be utterly incapable of education; and however extensive his intellectual faculties, he would, for all practical purposes, be interior to an animal.

Le Roy remarks that " of all the passions of animals, that which seems to leave the deepest traces in their memory, is maternal affection.”Intelligence and Perfectibility of Animals, Letter v.

CHAPTER VI.

THE CONCURRENT OPERATION, AND RECIPROCAL INFLUENCE, OF THE VARIOUS MEDIAL, MORAL, AND MENTAL, ENDOWMENTS, AND POWERS.

1. Comprehensive Character of the Mental Constitution.

As I have already observed with regard to our errors upon matters of reason, the most prolific source of them is our neglect to consider all the various points and bearings of a subject together, and to keep in view their mutual relation and influence; and that in general when our conclusions are wrong, the cause of this arises rather from an incomplete and inadequate, than from an actually erroneous survey being taken. In a corresponding manner it is that our opinions concerning the nature of man are frequently false, not because actually incorrect notions are imbibed; but because we neglect when considering any one branch of the subject, to take into our estimate, and duly account for, the reciprocal, and mutual influence which the other parts of it have in a variety of ways, upon each independent branch.' This is nevertheless, absolutely essential for obtaining a correct result from our calculation as to the operation of any one of the powers, or endowments, or influences, in the constitution of man.

Much as we cannot but admire the ease and celerity with which each separate function of the different organs of the material frame are performed, the operation of the whole of them harmoniously together is still more astonishing. But as the phenomena of the efforts of mind are far more amazing than are those of matter; so the action of each of the various and differently constituted endowments of the mind, and, still more so, of the whole of this stupendous and wondrous machinery,—all its various and complicated, and apparently con

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1 "Man is not only man; he is all things, every part of the universe in turn, according to the point of view from which we look."-Grindon on Life, p. 104. He is the continent of the world-rather than contained in it; the aggregate of all properties, phenomena, and uses; the summary and mirror of the whole of God's creation."-Ibid., p. 325. "The study of the three kingdoms of nature, is in effect the study of man, who being the image of God, is the finite archetype and summary of all things, the world over again, at once its Lord and its epitome."-Ibid., p. 347.

flicting energies and influences, moving harmoniously together, -is doubtless more extraordinary, and more admirable, than any thing which we are able to conceive. As the soul is infinitely superior to the body in regard to its performance of action; so it may reasonably be inferred that it is correspondingly as superior to it in its attributes, and in its capabilities for exerting its stupendous powers.

We have therefore, now to inquire how this vast and marvellous machine termed the mind, by which such mighty achievements are effected, accomplishes its various and multifarious operations. Having examined the different wheels separately and one by one, we ought next to survey the whole structure together.

Before proceeding to this part of the subject, I must however revert to what I have already advanced with respect to the intellectual faculties and capacities in general, more especially in regard to their single operation.

In the first chapter of the present book, when describing the several faculties and capacities which the mind possesses, I endeavoured to prove that each and all of the different capacities which I have enumerated, are essential for our complete intellectual constitution; that every one has its proper necessary office, and that none are without their use, or can be dispensed with. In the present section I shall attempt to show that these faculties and capacities alone are amply sufficient for all the intellectual operations of which we are capable, and that consequently no others are required.

The several intellectual faculties and capacities, the nature, and the mode of operation of each of which I have described in the four preceding chapters, are consequently those alone with which the mind is endowed; and the exercise of them, either singly or combined, according as the particular act to be effected may require, is fully sufficient for each performance of the nature alluded to, which, however complex it may appear, is achieved by these faculties, and in the manner I have stated. As complex ideas and emotions are but compounds of those that are simple, so all complex operations of the mind are in like manner compounded of those of a simple nature; being caused by several of these different capacities being exerted at once, and various operations being at the same time carried on by them, and blended together.

This will appear, perhaps, less extraordinary and improbable, if we consider, as has already indeed been pointed out'-1. The prodigious variety of combinations and efforts which these faculties, with their constituent capacities, are capable of effecting. Many musical instruments have not so great a

2 Vide ante, c. i. s. 4, p. 191.

OPERATIONS FOR WHICH CAPACITIES APPLICABLE.

401

number of keys as there are of these capacities, while of colours there are but five different primitive kinds. Yet, by the changes and modifications of which they are susceptible, an amazing, indeed almost infinite variety of tunes and of hues may be produced. 2. A very simple organ or instrument is capable of being applied to several purposes. Of this we have an instance in the wheel, which, although so plain in its construction, is serviceable in so many of the mechanical contrivances that the very diversified pursuits of mankind lead them to require.

The most sure and satisfactory way, however, of determining this point, is to examine into the mode whereby these various complex intellectual operations, which might be supposed to be beyond the power of these faculties to effect, are actually performed.

Now, if we take the widest range in surveying the different exertions of which the mind is capable, we shall at once perceive that each, and all of them, may be effected by the agency of the faculties which I have described.

By the faculty of understanding, we are enabled to obtain a knowledge of facts of every variety, and of the most complicated nature. History of all kinds, narratives of matters relating both to objects and events, and the perception of different beings, are alike communicated by this faculty.

By the faculty of reason, we are enabled to pursue the examination of, and to argue respecting, the greatest and most complicated variety of subjects. Metaphysics, philosophy in all its different departments, mathematics, experimental and practical science, as also guidance in the several avocations of life, are all alike effected by means of this faculty.

The faculty of genius in like manner enables us to perform the multifarious operations of effecting new inventions in the different sciences, as also of originating ideas in controversy. And it confers the power of producing the most imaginative and striking compositions and descriptions in the arts, or of exciting ridicule with regard to any subject.

The same faculties may no doubt be exercised both in the pursuit of learning and philosophy, and in the common avocations of life. When however a person is largely endowed with the higher faculties and capacities, he is apt to be attracted to those occupations which are of the most exalted and intellectual nature, and such as will bring with them the richest reward. The capacities of apprehension, deprehension, and sense, are, as I have before observed when describing their nature and qualities, those which are more peculiarly adapted for aiding in the ordinary affairs of business; while those of comprehension, and judgment, and the faculty of genius, are especially fitted for more ambitious efforts.

VOL. II.

D d

It appears indeed remarkable when we reflect that even in our ordinary intellectual operations, so many distinct and independent powers of the mind are simultaneously called into action.

1. Ideas are generated as soon as sensations have been communicated through the senses.

2. These ideas are arranged in the order required.

3. They are compared one with another.

4. They are compounded one with another.

5. Words are selected as apt archetypes of these ideas. 6. These words are arranged in due form, by a process called grammar.

What a vastly complicated piece of machinery is therefore set in operation during every discourse, especially where this is carried on with rapidity. When writing is resorted to, in addition to all this the language has to be represented by visible archetypes, which are to verbal language, what words themselves are to ideas.

2. Control by the Mind over the various Voluntary Actions of each Kind.

The supremacy of the reason in the guidance of our actions, and the power of the mind to exercise authority over the general conduct, I have already asserted and maintained in a previous chapter. The bias of the mind as regards the direction of its operations from the influence of external causes, was also cursorily adverted to when treating generally on the nature of the Intellectual Faculties. How far, and to what extent, the mind is able to control itself, to regulate its own actions, to excite or restrain its various operations, and the precise limit to which it possesses this power, may nevertheless appear to admit of considerable doubt, and affords, at all events, a very interesting subject of inquiry. The mind in its mode of proceeding, seems always to have a preference of its own, arising from the influence upon it of the causes alluded to. But in what respect this preference is subject to the mandates of the will, or of the reason, it is important to ascertain.

In the direction of the operations of the mind, we are in many, if not in all cases, extensively biased by the animal or medial part of our nature, so that pleasure and pain are mainly instrumental in guiding us.*

3 Vide ante, b. ii. c. i. ss. 3, 9.

• Vide ante, b. iii. c. i. s. 2.

5 Vide ante, b. ii. c. ii. s. 3, p. 90. B. iii. c. i. s. 2, p. 176. According to Helvetius, "pleasures and pains are the moving powers of the universe."-Treatise on Man, s. 2, c. xvi.