apostasy which is lodged in all men's natures; and this may seem particularly to be aimed at in this place, if we observe the context:-as the scripture speaks of Christ not only as a particular person, but as a divine principle in holy souls.

Indeed the devil is not only the name of one particular thing, but a nature.

May I not venture to suspect that this was Smith's own belief and judgment? and that his conversion of the Satan, that is, circuitor, or minister of police (what our Sterne calls the accus ́ing angel) in the prologue to Job into the devil was a mere condescension to the prevailing prejudice? Here, however, he speaks like himself, and like a true religious philosopher, who felt that the personality of evil spirits is a trifling question, compared with the personality of the evil principle. This is indeed

most momentous.

NOTE ON A PASSAGE IN THE LIFE OF HENRY EARL OF MORLAND. 20th June, 1827.

The defect of this and all similar theories that I am acquainted with, or rather, let me say, the desideratum, is the neglect of a previous definition of the term "body." What do you mean by it? The immediate grounds of a man's size, visibility, tangibility, &c. ?-But these are in a continual flux even as a column of smoke. The material particles of carbon, nitrogen, oxygen, hydrogen, lime, phosphorus, sulphur, soda, iron, that constitute the ponderable organism in May, 1827, at the moment of Pollio's death in his 70th year, have no better claim to be called his "body" than the numerical particles of the same names that constituted the ponderable mass in May, 1787, in Pollio's prime of manhood in his 30th year ;—the latter no less than the former go into the grave, that is, suffer dissolution, the one in a series, the other simultaneously. The result to the particles is precisely the same in both, and of both therefore we must say with holy Paul-" Thou fool! that which thou sowest, thou sowest not that body that shall be," &c. Neither this nor that is the body that abideth. Abideth, I say; for that which riseth again must have remained, though perhaps in an inert state. It is not dead, but sleepeth ;—that is, it is not dissolved any more than the exterior or phenomenal organism appears to us dissolved when it lieth in apparent inactivity during our sleep.

Sound reasoning this, to the best of my judgment, as far as it goes But how are we to explain the reaction of this fluxional body on the animal? In each moment the particles by the informing force of the living principle constitute an organ not only of motion and sense, but of consciousness. The organ plays on the organist. How is this conceivable ? The solution requires a depth, stillness, and subtlety of spirit not only for its discovery, but even for the understanding of it when discovered, and in the most appropriate words enunciated. I can merely give a hint. The particles themselves must have an interior and gravitate being, and the multeity must be a removable or at least suspensible accident.

LECTURE XIII.*

ON POESY OR ART. (1)

MAN communicates by articulation of sounds, and paramountly by the memory in the ear; nature, by the impression of bounds and surfaces on the eye, and through the eye it gives significance and appropriation, and thus the conditions of memory, or the capability of being remembered, to sounds, smells, &c. Now Art, used collectively for painting, sculpture, architecture, and music, is the mediatress between, and reconciler of, nature and man. (mm) It is, therefore, the power of humanizing nature, of infusing the thoughts and passions of man into every thing which is the object of his contemplation; color, form, motion, and sound are the elements which it combines, and it stamps them into unity in the mould of a moral idea.

The primary art is writing ;-primary, if we regard the purposes abstracted from the different modes of realizing it, those steps of progression of which the instances are still visible in the lower degrees of civilization. First, there is mere gesticulation ; then rosaries or wampun; then picture-language; then hiero

*For the Notes to this Lecture, containing references to Schelling's oration on the Forming or Imaging Arts, with extracts from the same, see the end of the volume.

glyphics, and finally alphabetic letters. These all consist of a translation of man into nature, of a substitution of the visible for the audible.

The so-called music of savage tribes as little deserves the name of art for the understanding as the ear warrants it for music. Its lowest state is a mere expression of passion by sounds which the passion itself necessitates;—the highest amounts to no more than a voluntary reproduction of these sounds in the absence of the occasioning causes, so as to give the pleasure of contrast, for example, by the various outcries of battle in the song of security and triumph. Poetry also is purely human; for all its materials are from the mind, and all its products are for the mind. But it is the apotheosis of the former state, in which by excitement of the associative power passion itself imitates order, and the order resulting produces a pleasurable passion, and thus it elevates the mind by making its feelings,the object of its reflection. So likewise, whilst it recalls the sights and sounds that had accompanied the occasions of the original passions, poetry impregnates them with an interest not their own by means of the passions, and yet tempers the passion by the calming power which all distinct images exert on the human soul. In this way poetry is the preparation for art, inasmuch as it avails itself of the forms of nature to recall, to express, and to modify the thoughts and feelings of the mind. Still, however, poetry can only act through the intervention of articulate speech, which is so peculiarly human, that in all languages it constitutes the ordinary phrase by which man and nature are contra-distinguished. It is the original force of the word 'brute;' and even 'mute' and 'dumb' do not convey the absence of sound, but the absence of articulated sounds.

As soon as the human mind is intelligibly addressed by an outward image exclusively of articulate speech, so soon does art commence. But please to observe that I have laid particular stress on the words 'human mind,' meaning to exclude thereby all results common to man and all other sentient creatures, and consequently confining myself to the effect produced by the congruity of the animal impression with the reflective powers of the mind; so that not the thing presented, but that which is represented by the thing shall be the source of the pleasure. In this sense nature itself is to a religious observer the art of God; and

for the same cause art itself might be defined as of a middle quality between a thought and a thing, or, as I said before, the union and reconciliation of that which is nature with that which is exclusively human. It is the figured language of thought, and is distinguished from nature by the unity of all the parts in one thought or idea. Hence nature itself would give us the impression of a work of art if we could see the thought which is present at once in the whole and in every part; and a work of art will be just in proportion as it adequately conveys the thought, and rich in proportion to the variety of parts which it holds in unity.

If, therefore, the term 'mute' be taken as opposed not to sound but to articulate speech, the old definition of painting will in fact be the true and best definition of the Fine Arts in general, that is, muta poesis, mute poesy, and so of course poesy. (nn) And, as all languages perfect themselves by a gradual process of desynonymizing words originally equivalent, I have cherished the wish to use the word 'poesy' as the generic or common term, and to distinguish that species of poetry which is not muta poesis by its usual name 'poetry;' while of all the other species which collectively form the Fine Arts, there would remain this as the common definition,—that they all, like poetry, are to express intellectual purposes, thoughts, conceptions, and sentiments which have their origin in the human mind, not, however, as poetry does, by means of articulate speech, but as nature or the divine art does, by form, color, magnitude, proportion, or by sound, that is, silently or musically. (00)

Well! it may be said-but who has ever thought otherwise! We all know that art is the imitatress of nature. And, doubtless, the truths which I hope to convey, would be barren truisms, if all men meant the same by the words 'imitate' and 'nature.' (pp) But it would be flattering mankind at large, to presume that such is the fact. First, to imitate. The impression on the wax is not an imitation, but a copy, of the seal; the seal itself is an imitation. But, further, in order to form a philosophic conception, we must seek for the kind, as the heat in ice, invisible light, &c., whilst, for practical purposes, we must have reference to the degree. It is sufficient that philosophically we understand that in all imitation two elements must co-exist, and not only co-exist, but must be perceived as co-existing. These

two constituent elements are likeness and unlikeness, or sameness and difference, and in all genuine creations of art there must be a union of these disparates. The artist may take his point of view where he pleases, provided that the desired effect be perceptibly produced,—that there be likeness in the difference, difference in the likeness, and a reconcilement of both in one. If there be likeness to nature without any check of difference, the result is disgusting, and the more complete the delusion, the more loathsome the effect. (99) Why are such simulations of nature, as wax-work figures of men and women, so disagreeable? Because, not finding the motion and the life which we expected, we are shocked as by a falsehood, every circumstance of detail, which before induced us to be interested, making the distance from truth more palpable. You set out with a supposed reality, and are disappointed and disgusted with the deception; whilst, in respect to a work of genuine imitation, you begin with an acknowledged total difference, and then every touch of nature gives you the pleasure of an approximation to truth. The fundamental principle of all this is undoubtedly the horror of falsehood and the love of truth inherent in the human breast. The Greek tragic dance rested on these principles, and I can deeply sympathize in imagination with the Greeks in this favorite part of their theatrical exhibitions, when I call to mind the pleasure I felt in beholding the combat of the Horatii and Curiatii most exquisitely danced in Italy to the music of Cimarosa.

Secondly, as to nature. We must imitate nature! yes, but what in nature,-all and every thing? No, the beautiful in nature. (r) And what then is the beautiful? What is beauty? It is, in the abstract, the unity of the manifold, the coalescence of the diverse; in the concrete, it is the union of the shapely (formosum) with the vital. In the dead organic it depends on regularity of form, the first and lowest species of which is the triangle with all its modifications, as in crystals, architecture, &c.; in the living organic it is not mere regularity of form, which would produce a sense of formality; neither is it subservient to any thing beside itself. (ss) It may be present in a disagreeable object, in which the proportion of the parts constitutes a whole; it does not arise from association, as the agreeable does, but sometimes lies in the rupture of association; it is not different to different individuals and nations, as has been said, nor is it connected with