which is circular, in another position the picture of it will be oval, and in another only a straight line. If a person will observe a hoop in these different positions, and then attempt to draw a picture of it on a piece of paper, he will be conscious of this varying picture in the eye. Of couse in order to decide the shape of a thing, we must decide its distance, its relative position, and various circumstances, which would alter the form of the picture in the eye. It is only by long experience that the infant child gradually acquires the power of determining the shape, size, and distance of objects.

The painter's art consists in laying on to canvass an enlarged picture of the scene which is painted in the interior of his own eye. In this minute picture of the eye, the more distant an object is, the smaller its size, the more indistinct its outline, and the fainter its colours. These same are transferred to canvass in an enlarged form; the distant objects are made small in size, faint in colours, and indistinct in outline, just in proportion to their distance.

The organ of vision is the inlet of more enjoyment to the mind, than any of the other senses. Through this small loop hole the spirit looks forth on the rich landscape of nature, and the beauty both of the natural and moral world. The fresh colours, the beauty of motion, the grace of figures, the fitness of proportion and all the charms of Taste are discovered through this medium. By the eye also, we learn to read the speaking face of man, we greet the smile of friendship and love, and all those varying charms, that glance across the human face divine. By the aid of this little organ too, we climb not only the summits of earth's domains, but wander forth to planets, stars, and suns, traverse the vast ethereal expanse, and gather faint images, and flitting visions of the spirit's future home beyond the skies.

CHAPTER III.

CONCEPTION AND MEMORY.

The division of our Mental states into two general classes, has before been stated, viz. ideas of sensation, and ideas of reflection. The ideas that we gain through the aid of the senses, seem to be the foundation for those operations of mind, which are called ideas of reflection, and which exist when the senses are none of them affected.

There has been much speculation on the question, as to whether the mind possesses any ideas entirely independent of the senses, and which were gained without any aid or influence from them. Many have maintained the existence of some ideas, which they denominate innate ideas, which they suppose were originally implanted in the mind, and not at all dependent on sensation.

On this subject, it may be sufficient to remark, that there is no proof of the existence of any such ideas. All the ideas which do enter the mind, so far as we can trace them, seem to have been originally derived from the senses, though the mind has the power of making new arrangements and combinations of such materials as are thus furnished.

It is true that there are some principles which lie at the foundation of all knowledge, which seem to depend solely on the original constitution of the mind; such for example as belief in personal identity, and the belief in the uniformity of our experience, so that when an event has invariably occurred in certain circumstances, it is impossible to disbelieve the recurrence of the same event, unless circumstances are altered. These, and some other principles of belief, seem to exist as a part of the original constitution of mind, but there is no evi

dence that they would ever have been called into exercise, except through the instrumentality of the senses.

There is nothing to prove either, that the positive exercise of thought, feeling, and volition, is necessary to the existence of mind, and no proof that the mind might not have existed forever, without thought, or feeling, of any kind, were it not for the aid of the senses. We know that there are periods of sleep, and of swooning, when the mind is in existence, and yet when there is no proof that either thoughts, feelings, or volitions are in exercise.

Speculations on this subject seem to be profitless, because there is no data for determining them. Revelation assures us that the mind of man is immortal; and of course if we trust this evidence, after its existence commences, it never becomes extinct. Yet there are periods, when there is no evidence of the existence, either of thought, feeling, or volition. These are the facts in the case, and they are not of a character to enable us to pronounce positively, either that these operations are, or are not, essential to its existence. It may be that in sleep, and in a swoon, these phenomena exist, and no memory is retained of them, and it is equally probable that at such intervals, all mental operations entirely cease.

But now that the mind has been furnished by the senses with its splendid acquisitions, upon which its reflective powers can act, it is easy to believe that it might continue to exist, and to be in active exercise, if all its bodily senses, and even its material envelope were destroyed. Should we never again behold the light of heaven, nor be charmed with the profusion of varied colour and form, still the mind could busy itself with pleasing visions of brilliant dies, of graceful outline, and fair proportion, as bright and as beautiful as any objects of sense could awaken. Should we never again inhale the freshness of morning, or the perfumes of spring, the mind itself could furnish from its stores, some treasured incense, never to be entirely exhaled. Should the palate never again be

cooled by the freshning water spring, or be refreshed by the viands of the luxuriant year, yet fancy could spread forth her golden fruits, and sparkling juices in banquets more varied and profuse, than ever greeted the most fastidious taste. Should the melodies of speech, and of music be heard no more, and the sweet harmonies of nature, and of art, forever be hushed, yet the exulting spirit could warble its own songs, and melt in extacies with blending harmonies, such as no mortal ear has heard. And should the grasp of friendship, rejoice us no more, nor the embrace of affection send joy to the heart, yet still the spirit would not be desolate, for it could gather around it the beings most loved, and feel the embraces of tenderness.

The greater part of our mental operations consists of those ideas, which are called ideas of reflection, or more specifically, conceptions. These conceptions are distinguished into two classes with reference to this one fact, that some of our conceptions are attended with the consciousness that they have existed before, and others are not. Those conceptions which are thus attended with the feeling of their resemblance to past perceptions, or conceptions, are called ideas of Memory. And those of our perceptions also, which are attended with this recognition, are also called Memory. How important to our happiness and improvement, is this recognition of past ideas, few probably are wont to imagine. If all our knowledge of external things were forever lost to us, after sensation is past, our existence would be one of mere sensative enjoyment, and all the honour and dignity of mind would be destroyed. No past experience could be of any avail, nor could any act of judgment or of reasoning be performed. Even the most common wants of animal nature could not be supplied; for were the cooling water, and sustaining food presented to the sight, no memory of the past comfort secured by them would lead the mind to seek it again. Or had nature by some implanted instinct provided for these necessities, yet life in this case would have consisted of a mere succession of

sensations, without even the amount of intellect, of which the lower animals give proof. It is the capacity of looking back on past experience too, which gives us the power of foreseeing the future, and thus of looking both before and behind for sources of enjoyment in delightful reminiscences and joyful anticipations. It is this power of remembrance and foresight, which raises man to be the image of his Creator, the miniature of Him, who sees the end from the beginning, who looks back on never commencing ages, and forward through eternal years. It is true the mind of man can foresee, only by a process of reasoning, by which it is inferred, that the future will in given circumstances, resemble the past. And how the Eternal Mind can foresee by intuition, all the events which hang upon the volitions of the myriad acting minds which He has formed, is what no human intellect can grasp. The foresight of intuition has not been bestowed upon man, but is reserved as one distinctive prerogative of Deity. Yet because our minds cannot, by any experience of our own, understand the nature of this attribute of mind, when we see the proofs of its existence, we can believe, and wonder, and adore. And this is no more difficult to believe and understand, than the existence of the faculty of memory would be, to a mind that had never exercised this power. It would be as easy to believe that mind could be conscious of what is future, as of what is past, to a being who only realized the existence of present time.

5