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in the songs of birds. Some, also, of the more eminently docile and sagacious of terrestial animals do indeed evince peculiar signs of pleasure in the music of man. Still I would call this but so many single, unconnected echoes or reverberations of fancy, since every thing like free choice, further development, or intrinsic coherence, is wanting to them—all is broken, abrupt, and incapable of being formed into a whole. In the same manner the artistic instinct and skill of some animals exhibits, no doubt, a certain likeness in its operations to the rational works of man, but still it ever remains a resemblance at best, and is forever divided from reason by a wide and impassable gulf. It is, as it were, the indistinct trace of a weather-worn and nearly obliterated inscription—the dying notes of some far-off music. And hence the agreeable, but, at the same time, melancholy, impression which such things make upon our feelings. A something human seems to be stirring in them. They appear to revive a faint but nearly-forgotten allusion to an originally close and intrinsic relation between animated nature in its highest developments and man as its former master and as the divinely-appointed lord of the whole earthly creation. But if the influence and the operation of the fancy on the external senses be thus indistinct and difficult to be traced, it is far more apparent, as also far greater and more decided, on the inclinations, instincts, and passions which form the second class of the faculties subordinate to the fancy. It can easily be shown how even the simplest instincts of self-preservation, and the gratification of the most natural wants, are in man perceptibly affected by the working of fancy, so as to be manifoldly diversified thereby. But still more is this the case with the higher impulses and instincts, as confirmed and strengthened by use and indulgence, especially when, in their most violent and intensest development, they become passions. For, in this shape, both by this excess and by the false direction they give to the mental powers, originally designed for nobler and more exalted purposes, they form so many moral perversities and faults of character. I would here, in the first place, call your attention to the fact, that in all the passions, when, by their intensity, they become immoral, the fancy exercises an essential and co-operating influence. And, in the second place, I would remind you that in the same way as in the external senses generally, so also in all the principal phases of ill-regulated passion, the threefold principle of human existence manifests itself once more, and is even repeated anew in all the several forms and subdivisions of these special spheres.

      Now, the first of these false tendencies and moral infirmities—unbounded pride and haughtiness—is essentially a mental blindness and aberration; and vanity, with its delusions, is the same disease in a lower and milder phase. And all will admit that the source of this moral failing is an overweening love of self. But in self-conceit the co-operating influence of fancy is easily and distinctly traceable. As to the second of those infirmities which distract and disturb life: I should also be disposed to consider the sensual passionateness or passionate sensuality as a disease indeed, but of a brutalizing tendency—an inflammatory habit, a fever of the soul, which either spends itself in acute and violent paroxysms, or with slower but certain progress secretly undermines and subverts all man’s better qualities. In either case, the true source of the evil—the irresistible energy and the false magic of this passion—lies in an over-excited, deluded, or poisoned fancy. The natural instinct itself, in so far as it is inborn and agreeable to nature, is obnoxious to no reproach. The blame lies altogether in the want of principle, or that weakness of character which half-voluntarily concedes to the mere instinct an unlimited authority, or, at least, is incapable of exercising over it a due control. The third false direction of man’s instincts which, after the two already noticed, involves human society in the greatest disorder, and most fatally disturbs the peace of individuals, is an unlimited love of gain, selfishness, and avarice. No doubt, in a certain modified and lower sense, the hope of advantage or profit is the motive that prompts every enterprise; at least, according to the judgment of the world, nothing is undertaken or transacted without a view to some object of a selfishness more or less refined. But when we look to the worst and most violent cases of this disease—an insatiable avarice and a morbid love of gain, then we at once see the baneful effects which the fancy, dwelling exclusively on material property and chinking coin, has on this moral disease, where, with the golden treasure, mind and soul are shut up and buried, and both completely numbed and petrified, in the same way that, by certain organic diseases of the body, the heart becomes ossified.

      By these pernicious passions, the higher moral organ of life is in different ways attacked and destroyed. In the first case, that of the blinding of the mind by pride and vanity, the moral judgment is perverted and falsified. In the second case, where the soul is brutalized by a life of sensuality, the moral sense is clouded, loses all its delicacy, and is at last totally obliterated. In the third instance, that of a thorough numbness of the inner life produced by selfishness and avarice, the idea of moral duty is in the end totally lost, dies away, and becomes extinct, while the dead Mammon is regarded as the supreme good of life, and, being set up as the sole object of human exertion, is substituted for the best and noblest acquisition of mind and soul. The three passions which we have already examined are founded indeed on a positive pursuit, however false may be the extent or perverted the direction in which it is carried out. We might now proceed with our speculation, and, progressively developing it from the same point of view, extend and apply it to the aggressive passions, which are based on a merely negative pursuit—the attack, annihilation, and destruction of their objects. I allude to the passion of hatred, in its three different elements or species, viz., anger, malice, and revenge. But to enter further upon such investigations would be inappropriate in the present place. Generally, indeed, in touching upon matters so universally known, my object has been merely to consider and exhibit them from their psychological side, in order to show partly how the triple principle of human existence, according to mind or spirit, and soul, and the third element, wherein the former two conjointly operate, finds its application, and is repeated, as it were, in miniature, in the narrower sphere of the natural inclination, both good and bad, and also in that of the external senses. At the same time it was also my wish to call attention to the fact, that the dominion of the fancy over its subordinate faculties, whether of the external senses or the instincts, manifests itself likewise in the pernicious passions, as exercising over them a very baneful influence, and, indeed, as being the principal source of the prevailing aberrations.

      These three passions and leading defects of character, which destroy the inward peace of individuals and disturb the order of society, may be regarded as so many Stygian floods, so many dark subterranean streams of lava and fire, which, bursting from the crater of a burning fancy, pour down upon the region of the will, there again to break out in lawless deeds and violent catastrophes, or, perhaps, what is far worse, to lie smoldering in a life frittered away in worthless pursuits, without object or meaning, or in the frivolous routine of an ordinary existence.

      Having thus fully set forth the injurious influence of a disordered fancy on the deadly and pernicious passions of man, we shall be more at liberty to consider the other and better aspect of this mental faculty. For fancy, which, as his peculiar prerogative, distinguishes man from all other intellectual beings, is a living and fruitful source of good no less than of evil. Accordingly, in the higher aims of his good instincts, noble inclinations, and true enthusiasms, fancy gives life and stability to his exertions, and arouses and calls to his aid all the energies of mind and intellect.

      But here I must make the preliminary remark, that in the ethical domain generally, and in all moral matters and relations, nothing but a very fine line divides right from wrong. The fault lies not unfrequently in the undue exaggeration or false application of a right principle. Pride and vanity, for instance, are the commonest subjects of the world’s censure; but who would banish from existence a true sense of honor, and a noble thirst of fame. And how would society lose all its tone and its true ring, if we were to withdraw from it all those precious metals! Avarice and the love of gain are, no doubt, fruitful sources of evil, and bring into society a thousand—nay, we may rather say, without exaggeration, ten thousand times ten thousand woes. They are the occasion of countless feuds and endless litigation; so that the prevention and settlement of these numberless commercial quarrels and disputes about property occupy the chief part of the attention, and absorb the best energies of domestic government. But a gainful industry, directed to utility, and even to private utility—labor and assiduity which have no other end in view than a lawful gain and a fair profit, which not merely does not violate the rights of others, but even

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