sponding with that which we have framed; and when we have succeeded in discovering and establishing that there are such, we are said to have invented a new system. In comparing the existing with the invented system, the faculty of reason is called in to aid the capacity of origination. Thus Newton, when he discovered the systems of gravitation and planetary motion, first created or invented the system in his own mind, and then proceeded to compare it with what he found in nature; and on ascertaining the two to correspond, he concluded that what he had originated, which was in fact identical with the actually existing system, was in reality a new discovery.

When however existing systems are made known without any efforts of this nature, as by mere research, and finding out the objects which we are seeking; not our inventive capacity, but merely those of the understanding, are exercised.

The erroneous manner in which some persons are wont to contend for the exclusive exercise of one capacity alone in any particular intellectual pursuit, to the exclusion of the others, when all ought to be as far as possible, to some extent, simultaneously excited and exerted to co-aid each other,some saying that facts only ought to be resorted to and relied upon; others depending entirely, or mainly, on the exercise of reason; others upon that of origination :-proves the soundness of the theory which I here maintain, that in each intellectual effort, each faculty should be brought to bear, and should assist the other, however apparently remote from it in character, operation, or the leading purpose for which it is ordinarily applied.

According as opinions fluctuate and vary in regard to those which alternately prevail, acquire a value beyond others, and obtain temporary sway; so the exercise and application of particular faculties and capacities varies extensively as regards the degree in which they are called into exercise; at one time efforts of imagination, at another those of taste, at another those where the exercise of reason is demanded, at another those where the understanding is mainly called into action, being principally in requisition.

From a survey of the general operation of the intellectual faculties, it becomes evident that the understanding, the reason, and genius, are each distinct from one another, and each act independently. Thus, a man may read and receive ideas, without at all exercising his faculties of reason or genius. Or he may, contemporaneously with this exercise of the understanding, be exerting his reason on another topic, while his origination employs itself on a very different matter. But this could not possibly take place if the whole mind consisted of but one faculty, and acted all at once. And in that case,

HARMONIOUS OPERATION OF THE MENTAL SYSTEM.

419

neither could one faculty alone be exercised by itself, nor could different faculties and capacities be simultaneously exerted on several subjects."

It may, I think, be also advanced as an intellectual axiom, that the more extensively on any given subject all the different capacities of the mind are exerted together; the more successful and satisfactory will be the result of the labour bestowed on that particular undertaking.

5. Reciprocal mutual Relation between the Mental, Moral, and Medial endowments and Powers.

As each nation in the world is composed of men varying in every respect in character, ability, position, and pursuits, but all of whom act upon one another in different ways, as do these several nations themselves; so each man is made up of a vast number of different and opposing desires, and endowments, and properties, each of which in various modes acts upon, and counteracts, or aids the other. Every man indeed is, in one respect, a world in himself; although in other respects but a minute atom in the entire world of human society. Throughout the system too both of the mind and the material frame, each part, and faculty, and organ is dependent upon, and has relation to, the other; as has also each component constituent, relation to, and influence upon, its corresponding element. In like manner, each being in creation, whether material or spiritual, has a connexion with, and influences the other.

Even the condition of the animal spirits exercises a considerable influence over the intellectual operations, and the moral conduct; as the intellectual operations and the moral conduct, correspondingly in their turn, exercise a considerable influence as regards the condition of the animal spirits.

The harmonious operation together of the various faculties and capacities, which, though they each have different tendencies. and objects, are all alike in their nature and quality; is indeed, in many respects, less extraordinary than the operation together, hardly less harmonious, of the medial and moral endowments and influences, in conjunction with the mental powers.

Vide ante, c. i. s. 3, p. 179.

7 66 Every organ of the body is in league with every other organ. Every one of thein has its own peculiar province and vocation, but is in treaty at the same moment, offensive and defensive, with every other."-Grindon on Life, p. 57.

8 4

There seemeth to be a relation or conformity between the good of the mind and the good of the body. For as we divided the good of the body into health, beauty, strength, and pleasure; so the good of the mind, inquired in rational and moral knowledges, tendeth to this, to

The relation, and reciprocal influence, between the medial, and mental endowments and powers, have indeed already been discussed and considered in a previous chapter, so far as they contribute to constitute the moral system of man.' We have now to consider in conjunction with this subject, the concurrent influence and effect of those various and occasionally conflicting operations, which nevertheless ultimately result in the formation or constitution of no new endowment or attribute; but, although reciprocally affecting each other, continue to act independently, and each to preserve its own peculiar and distinctive quality and characteristic. In a subsequent section, I also propose to survey the action of the whole of them together, and the ultimate and entire result of their operation in the aggregate.

This sympathy and co-operation between the different faculties and capacities, and the medial and moral endowments, all acting harmoniously together, and although occasionally partially counteracting, yet ordinarily, and ultimately, aiding one another in the entire economy of the system; correspond with the efforts and influence of different persons of various opinions and grades in a great social community, each of whom, though pursuing different objects, and influenced by different interests, act generally together for the common well-being of the state, which is the ultimate end of all of them.

Moreover, the various endowments of man, like man himself, act in society, and mutually aid and influence, and also control one another; and perhaps in no case is the action of any one person ever wholly independent of every other. In this view, indeed, ought each action of the one, and each operation of the other, to be considered. In fact, so dependent one upon the other are the different parts of our constitution, that even the senses singly, through which we perform the simplest of our operations akin to intelligence, are frequently unable when unaided to guide us aright. The real shape of many objects is pointed out, not by the eye, but by the aid of reason. Some sounds, such as the vibration of the notes of a bell, which the sense of hearing tells us is a simple note, reason teaches us to be produced by a succession of notes. In seeing, we perceive every object double; but the aid of the other senses, and of the reason, corrects the impression. So in the case of each sense, by the influence of the other senses and of the intellectual faculties, the mistake is rectified early; and by custom we consider the sensations to be as we have been taught to, and not as we in reality do, receive them.'

make the mind sound and without perturbation; beautiful and graced with decency; and strong and agile for all the duties of life. These three, as in the body, so in the mind, seldom meet, and commonly sever."-Lord Bacon. Advancement of Learning, b. ii.

• Vide ante, b. ii. c. i. s. 1; vol. ii. pp. 3, 4.

Buffon remarks that vision has a greater relation to knowledge than

INFLUENCE OF SOUL ON SENSATION.

421

But

In some cases indeed, as in that of certain sounds of the nature alluded to, we never do receive the impression correctly, because our senses are not capacitated so to convey them. this is no defect as regards their practical application, although as regards their scientific use it undoubtedly is. Their main object is, however, to serve us for the former, and not for the latter. If perfectly adapted for the latter, they would be too fragile and too refined, and also too much perplexed by counteracting sensations, to serve efficiently and practically for the former. Thus also is it with animals, whose senses are however more perfect, because less blunted by abuse, than are those of man. Hence, in the various operations of the senses, we may observe that both apprehension and reason extensively aid, and that genius occasionally assists as well. On the other hand, in each of the operations of apprehension and reason, the senses aid, as they frequently do also in the efforts of genius.

Probably the soul influences and biases the sensations received through the material organs, as it also directs their admission, quite as much as the sensations themselves affect and influence the soul, and modify its operations." And, perhaps, as every particle of food that we eat, in some way contributes to the constitution of our material frame; so every idea which we imbibe, in some degree more or less contributes to the character of the mind. In both cases however, these foreign ingredients do not create anything of themselves. They influence, rather than form.

There is nothing which better serves to illustrate the reciprocal influence between the mind and the body, and the occasional or alternate preponderance of either, than the effect of drunkenness; which both gives vigour to the medial propensities and influences, on the one hand, and, on the other, depresses or paralyzes those appertaining to the higher part of our nature: in consequence of which the former obtain the ascendency, while the latter are subjugated to them, so that the whole course of our conduct is misdirected, and error and crime ensue.

to appetite, and in man the eye is open from the moment of his birth. In most animals it is shut for several days, but in whom the senses of appetite are far more expanded, and more perfect.-Natural History. Nature of Animals.

On the points here adverted to, Mr. Smee's valuable and well-known treatise on the eye,* may advantageously be consulted; wherein, as he remarked to the author of the present work while discussing the subject with him, the mode in which the operations referred to in the above passage are effected, form the particular topic of inquiry and explanation, and in which he has "minutely measured the ranges of vision."

According to Buffon, the sense which has the strongest affinity to thought, is that of touch.-Natural History. Nature of Animals.

The Eye in Health and Disease.

4

The intellectual faculties are all of them more or less biased by the other parts of the system, both medial and moral.3 The strength and activity of the emotions, and appetites, and passions, and affections; and the peculiar character of the dispositions and desires, materially influence both the nature and the action of each of the mental capacities. So vigorous, however, is the operation of the intellectual faculties, that the very senses are frequently paralyzed by this means. We cease to hear the clearest tones of an address, while the soul in its cogitations is intent on another subject; and even the acutest pain may be unheeded in consequence of this. Soldiers in the heat of battle, while intently engaged on the general progress of the encounter, have failed to perceive at the moment the severest wounds. Objects, too, frequently omit to strike the eye, although immediately before it, while the mind is closely occupied. The energetic application of the faculties, which in its intensity absorbs all the other influences, is doubtless, as I have already observed, the main reason why our instinctive endowment, which is principally dependent on sensation, is in man SO obscured.

Moreover, as the action of the intellectual faculties often sets at work the emotions and other medial endowments; so the operation of the emotions and other medial endowments, is what often stimulates and directs the action of the intellectual faculties. Indeed, each faculty and capacity influences more or less each moral, and each medial endowment; and each moral and medial endowment, every faculty and capacity. This is, of course, more immediately and directly apparent in some cases than in others. Thus, wit stimulates the excitement of the emotions, and the flow of the animal spirits. Taste promotes refinement of feeling, and refinement of feeling taste. Conscience stimulates the exercise of reason, and the exercise of reason conscience.

The correct principle as regards the influence of matter upon mind, and the dependence of the latter upon the former for any of its powers or operations, appears to be this. For the actual existence of faculties and capacities, and endowments and

3 Professor Hurley points out to me the dependence of memory upon some condition of the brain, which he says is a principle established by several independent facts.

"The development and marriage of the intellect and affections, is at once the great duty, and the blessedness of our being, and thus our highest life."-Grindon on Life, p. 205.

And yet it is remarked by Sir Henry Halford, "that pain alone does not affect the faculties, is manifested in that most excruciating of all disorders, tic doloreux." Essays and Orations. Influence of Disease on the Mind. But would it not be more correct to state that pain does not "divert the operation" of those powers, than that it does not "affect" them?