reasonings, in the unchangeable sanctuary of conscience, of reason, of the beautiful, the good, and the infinite; he has placed us in his own attributes, as if to instruct us of our glorious destinies; by impressing his name on his work, God has consecrated our immortality. Thus, two natures exist in animals; the instinct which attaches them to earth; intelligence which unites them to man.

Two natures exist in man: intelligence which unites him to created beings; the instinct of the soul which reveals to him a God.

The sphere of creation extends from matter to mind, from nought to eternity.

CHAPTER XVI.

OF THE INTERNAL ANTAGONISM OF MAN.

"Whenever I will examine my own conduct and judge it, it is evident that I divide myself, so to speak, into two persons, and that the self (moi), who judges, is different from the self whose conduct is examined and judged."

SMITH'S Theory of Moral Sentiments.

FROM this separation of the two natures of man, we see originate this fact, worthy the attention of the philosopher.

All the faculties of the intelligence tend towards earth. All the faculties of the soul tend towards heaven.

The one kind of faculties are ideas: the others are sentiments. Two natures, two empires reign in the same being death and immortality.

According as these two natures are more or less developed, our ideas are more or less terrestrial: our sentiments are more or less religious.

And in these matters the power of man is the greatest that can be conceived.

I would then engrave in letters of fire on the heart of every mother-I would proclaim to the whole world this truth :-"THE FACULTIES OF THE INTELLECT GROW AND BECOME STRONGER BY LABOUR. THE TERRESTRIAL PASSIONS ACQUIRE STRENGTH BY OUR WEAKNESS. THE SENTIMENTS OF THE SOUL ACQUIRE STRENGTH BY THE EXERCISE OF OUR WILL.

This difference is characteristic, it contains the proof of our moral liberty. Thou shalt be an animal, intelligent, and given up to thy passions, if thou abandonest thyself to thy material appetites like animals. Thou shalt be a free being, an immortal substance, a man, if thou so willest it.

Mark well, that the sentiment of God is bestowed upon minds of the most limited calibre; whilst some lofty intellects lose themselves in the abyss of atheism. Complete incredulity, if it exist, explains itself by the slumber of all the faculties of the soul.

The developement of only one of these faculties suffices. to show us God: all together do not enable us to comprehend him.

And yet they cannot be wanting to us, without every thing being wanting. The brightest geniuses among the incredulous, are always incomplete beings; they give us the work of the intellect: religious geniuses give us the work of the intellect and of the soul. Thus we may see the superiority of Socrates, Descartes, Newton, and Fenelon, over all the intellectual powers which have advocated the doctrines of annihilation.

CHAPTER XVII.

THE DEVELOPEMENT OF THE FACULTIES OF THE SOUL LEADS US TO THE PRESENCE OF GOD.

"Les veritables principes de la morale sont encore a naitre avec la connaissance plus intime des facultés de notre ame."

BONSTETTEN.

"Dieu est esprit, et ce n'est que par l'esprit qu'on peut l'atteindre."

Bossuet.

THERE are then in man two beings very distinct, the intelligent being and the spiritual being. To the one belong the ideas which are derived from the senses, to the other the sentiments derived from the soul. The being which has ideas, and the being which has sentiments, constitute each a self (moi), and their perpetual contests form the drama of life. They are the two men whom Louis XIV. recognized in himself, and of whom the conflicts produced so many shameful or magnanimous consequences, according as the one or the other was the conqueror.

In the animal there is only one being: there are therefore no conflicts. Its thoughts act only among matter, and remain material. In man, on the contrary, the thoughts of the intelligence unfold themselves through the sentiments of the soul, and derive something from them. The vilest receive an impression more or less profound of the celestial essence. This is what renders love so sublime every time that the troubled soul impresses it with the sentiment of the beautiful and of the infinite.

One does not instruct the faculties of the soul, one awakens them. All that comes to us from them seems to us either a reminiscence or an inspiration.

Thus the great moral truths exist in us as sentiments, before genius renders them perceptible as thoughts.

The thoughts of genius are nothing more than a clearer view of the faculties of the soul, that is to say, of the sentiment of the divinity.

This explains what happens to us on reading Plato, Descartes, Fénelon, Rousseau, Bernardin de St. Pierre ; they do not instruct, they fertilise. All which they think to teach us, we believe ourselves to remember.

And yet this phenomenon only occurs with reference to the great moral truths which are in us. Never, for instance, do we think we recollect the physical truths which we discover, and about which we are occupied for the first time intelligence has only memory for that which it learns the soul has a memory for that which it has not learnt.

From these principles, and these facts, I will conclude that the combination of the faculties of the soul composes a superior being—a separate, perfect, and immortal being.

But as all the faculties of this being are sentiments, it follows that the essence of the soul is not thought, but love. Therefore, it is only through love that we can approach to God. We are not allowed to comprehend, and yet it is permitted us to love him. God reveals himself to this part of ourselves, and this revelation is more than a hope; if God shows himself to man, there must be in man a something worthy of God.

CHAPTER XVIII.

OF MEMORY AND PHYSICAL WILL-OF THE MEMORY AND WILL OF THE SOUL.

"L'homme est donc le temple de Dieu, et il merite beaucoup mieux ce nom que le monde. . . car il n'est pas seulement le temple, il est l'adorateur."

BOSSUET.

"Il resulte de lá que la societé des animaux ne peut subsister que par des passions, et celle des hommes que par des vertus."

BERNARDIN DE ST. PIERRE.

LET us suppose a creature organized like man, with hands, a brain and thought; let us abstract from this creature the moral sense, the sense of the beautiful, of the infinite, reason and conscience; in short, all the faculties of the soul; man, a celestial being, will no longer exist, and yet there will be a complete, a living being, an animal endowed with intelligence superior to that of the dog or the monkey; the man of the materialist.

This being will experience sensations and will perceive ideas, according to the theory of Locke; he will possess memory and volition, but this volition will be restricted to the things which fall under the cognizance of the senses, and will only excite material passions and coarse appetites. Thus, on the one hand, there would be no revelation of the power which created the world; on the other, no moral will against bad passions; the internal conflict between good and bad would cease; the antagonism of man would be annihilated, and all that the sense of the beautiful and of infinity can produce of great and generous, all the works of the human soul, would be obliterated from our history.