which accidents life is sometimes suddenly cut short, or is rendered miserable from lameness and pain ; and the question arises, Is human nature provided with any means of protection against these evils commensurate with their frequency and extent?

The lower animals are subject to this law as well as Man; and the Creator has bestowed on them external senses, nerves, muscles, bones, an instinctive sense of equilibrium, the sense of danger, or cautiousness, and other faculties, to place them in accordance with it. These appear to afford sufficient protection to animals placed in ordinary circumstances; for we very rarely discover any of them, in their natural condition, killed or mutilated by accidents referable to gravitation. Where their mode of life exposes them to extraordinary danger from this law, they are provided with additional securities.

The monkey, which climbs trees, enjoys great muscular energy in its legs, hands, and tail, far surpassing, in proportion to its gravitating tendency, that which is bestowed on the legs and arms of Man; so that by this means it springs from branch to branch, and supports itself in almost complete security. The goat, which browses on the brinks of precipices, has received hoofs and legs that give precision and stability to its steps. Birds, which are destined to sleep on branches of trees, are provided with a muscle passing over the joints of each leg and stretching down to the foot, which, being pressed by the weight, produces a contraction of their claws, so as to make them cling the faster the greater the liability to fall. The fly, which walks and sleeps on perpendicular walls and the ceilings of rooms, has a hollow in its foot, from which it expels the air, and the pressure of the atmosphere on the outside of the foot holds it fast to the objects on which the inside is placed. The walrus, or sea-horse, which is destined to climb the sides of ice-hills, is provided with a similar apparatus. The camel, whose native region is the desert of the torrid zone, has broad spreading hoofs to support it on the sandy soil. Fishes are furnished with air-bladders, by dilating and contracting which they can accommodate themselves with precision to the law of gravitation.

In these instances, the lower animals appear to be placed, by their natural endowments, admirably in harmony with gravitation, and guaranteed against its injurious effects. Is Man, then, less an object of love with the Creator?

Is he alone left exposed to the evils that spring inevitably from neglecting its operation? His means of protection are different, but when understood and applied they will probably be found not less complete. Man also has received bones, muscles, an instinct of equilibrium, and the faculty of cautiousness, but less, in proportion to his figure, size, and weight, than those bestowed on the lower animals. The difference, however, is more than compensated by other faculties, particularly those of constructiveness and reflection, in which he greatly surpasses them. Keeping in view that the external world, in regard to Man, is arranged on the principle of the supremacy in him of the moral and intellectual faculties, we shall probably find that the calamities suffered by him from the law of gravitation are referable to predominance of the animal propensities, or to neglect of proper exercise of his intellectual powers.

For example, when coaches break down, when ships sink, or when 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 allowed to remain unrepaired; 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 little or 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 he clearly violates the law of his nature, that requires him to use reflection where instinct is deficient. Causality and constructiveness could invent and fashion means by which, if he slipped from a roof or a 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. The objection will probably occur that in the uncultivated condition 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 observance of the natural laws; and that therefore they are 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 anyone recollect how much greater capacity for enjoyment and feeling of 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 may achieve 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 those objects, 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, so to speak, should everywhere exist around us, and that numberless evils should spring from this condition of the people. If active faculties, harmoniously gratified, are the natural fountains of enjoyment, and the external world is created with reference to this state, it is as obvious that misery must result from the 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 may have been instituted to force him to his duty; and the performance of his duty 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 might the proud creations of human skill totter to their base, and the human body rise from the

G

earth and hang midway in the air, but our highest enjoyments would be terminated, and our faculties would become useless, by being deprived of their field of action. If, for instance, the same cause did not always, cæteris paribus, produce the same effects, but if the physical laws were suspended or varied to accommodate themselves to Man's negligence or folly, it is obvious that the faculty of causality would be without an object, and that no definite course of action could be entered on with confidence in the result. If, on the other hand, this view of the constitution of nature were kept steadily in mind, the occurrence of one such accident would stimulate reflection to discover the means of avoiding others.

Similar illustrations and comments might be given in regard to the other physical laws to which Man is subject; but the object of the present chapter 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 civilised countries recognises this principle, and punishes owners of ships, coaches, and other vehicles for damage arising from infringements of the physical laws. It is unquestionable that the enforcement of this liability has given increased security to travellers.

SECT. II.-EVILS ARISING 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. Proceeding on this mistake, some persons 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 unsound, and the result has been detrimental to society. The feelings exist and possess activity distinct from the intellect; they spur it on to obtain their gratification; and

it may become either their guide or their slave, according as it is, or as it 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 scientific observation it is demonstratively established.

The question, therefore, is, Whether it is more beneficial to enlighten the understanding that it may control and direct the feelings; or (under the influence of an error in philosophy, and false delicacy founded on it) to permit the propensity to riot in all the fierceness of a blind animal instinct, withdrawn from the eye of reason, but not thus 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 follow 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 of objects connected with it addressed to the propensity itself -with the latter of which the enemies of improvement may attempt to confound my observations. To the pure all things are pure. Every function of the mind and body has been instituted by the Creator; each has a legitimate sphere of activity; but all may be abused; and it is impossible always to avoid the abuse of them, except by being instructed in their nature, objects, and relations. This instruction is therefore of the most beneficial kind.

An organised being is one which derives its existence from a previously existing organised being, which subsists on food, grows, attains maturity, decays, and dies. Whatever the ultimate object of the Creator in constituting organised beings may have been, it will scarcely be doubted that part of His design is that they should enjoy their existence here; and if so, the object of every part of their structure should be to conduce to this end. To render an organised being perfect in its kind, the germ from which it springs must be complete in all its parts, and sound in its whole constitution; and when it has been ushered into life, and as long as it continues to live, it must be supplied with air, light, and every aliment necessary for its support.

A third condition is that it shall duly exercise its functions. When the conditions are fulfilled, the being should enjoy pleasure from its organised frame if its Creator is benevolent; and its constitution should be so adapted to