verb; another traces analogies, and resemblances, and differences; another congruities or incongruities, upon which wit and humour depend; while another faculty traces out permanent relations of cause and effect, as opposed to mere sequence, and gives the sense of power upon which this permanence, or law as it is called, is supposed to depend. We have ideas also of space and time, and must, therefore, have faculties that create them; but however difficult it may be to conceive, they are not entities, but pure creations of the mind, and have no existence out of ourselves. "An entity," says Luke Burke, "must exist in some condition, it must also exist in some where, in some place, in some space. Place and space, therefore, are not entity, nor conditions or properties. of entity, nor any reality whatever; they merely express the emptiness which entity fills or might fill. They are purely terms of negation." * * "Time, like space, is a term of relation merely, and has no reality corresponding with it."*

As substances may be so combined as to produce a sense of harmony and beauty, so also sounds may be so related and combined as to produce a sense of harmony of sound. Of the faculties to which these are related, the one has been called Ideality, the other Tune. We have also another faculty by which we are able to associate our feelings, emotions, and ideas with audible sounds, and to express them in what we call Language. Other creatures have also their languages, unfortunately unknown tongues to man. I say unfortunately, because man makes his ignorance the measure of their capacity, and what he loses by such ignorance is incalculable. By this simple action of all these faculties the world is created within us; and as an instinctive belief, as we have seen, attends the action of each faculty, we believe in its objective existence, and not in its mere ideal existence. That is, we believe that there is something in

*Principles of Ethnology.

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bodies themselves corresponding to what we call colour; whereas there is merely a vibratory motion which communicates itself to the ether, which communicates itself to our brain; colour is therefore more the property of the brain than of the distant luminous object by which it is affected. And so with all our other ideas; as brains differ in relative size in different individuals, so do such persons differ in the clearness of their ideas, and their talents and dispositions; and as persons may be colour blind from want of brain, so may they be equally blind in Tune, in Reasoning Power, and in fact in all their other faculties. This is why people take such different views of things *—because their faculties, differing according to the size of the parts of the brain with which they are connected, they are differently affected by the forces without. But the mode in which each person is affected constitutes the truth to him.

Perception, Conception, Memory, Imagination, Judgment, are not themselves faculties of the mind, but mere modes of action of the primitive faculties.

The brutes possess these faculties as well as man, and some of them in a much higher degree than man. The instances of Reasoning we notice in some of them are probably mere Memory of what they have seen, or Judgment, for each faculty has an intuitive Judgment belonging to it, independent of Reason. If any of the brutes have reason, it is probably in a very minor degree, as some power of progres

* Of course there are other reasons why people differ so widely in opinion besides their peculiar or subjective mode of viewing things. Objectively every question has a hundred sides at least in which it may be viewed. The ordinary observer perhaps sees only one or two; the man who studies the question may see fifty, and differs proportionally with the one who sees only two, and whose dogmatism and bigotry are generally in proportion to his ignorance; but public opinion is with the latter, he being in the majority on the principle that nothing multiplied a sufficient number of times comes to something, or that a hundred fools make one wise man.

sion always attends reason or reflection. It gives the power of looking before and after-of anticipating events, and would not suit the brutes, for as Pope says:

The lamb thy riot dooms to bleed to-day,

Had he thy reason, would he skip and play?

The intellectual faculties give us no real knowledge of anything we know only the consciousness that external forces create in us through them; and even of the real nature of that consciousness we know nothing. Neither is it necessary

that we should know more; all we require is as much knowledge, and of that kind, as will guide us towards the objects of our being, as indicated by the Propensities and Sentiments, the ultimate objects of which are our enjoyment, and the production of a generation to follow us when we are gone. Our knowledge is thus Relative, not Absolute.*

"That we know matter only as relative to our own susceptibility of being affected by it, does not lessen the value of the knowledge of it which we are able to acquire; and indeed it is only as it is capable of affecting us that the knowledge of it can be of any direct and immediate utility. It would indeed be the very absurdity of contradiction to suppose ourselves acquainted with qualities which cannot affect us."-(Dr. Thomas Brown, "Philosophy of the Human Mind," Lecture 9.)

"How short soever our knowledge may be of a universal or perfect comprehension of things, it yet secures our great concernments, that we have light enough to lead us to the knowledge of our Maker and the sight of our own duties. * * As to myself, I think God has given me assurance enough as to the existence of things without me; since by their different application I can produce in myself both pleasure and pain, which is one great concernment of our present state. * * Our faculties serve our purpose well enough, if they will but give us certain notice of those things that are convenient to us."-(Locke.)

"What if I am indeed no other than this fine bodily instrument made sensitive to a thousand impulses-what if I am indeed this 'living lyre,' swept over by every wind, and tremulous to every ray of light-living lyre conscious of its own melody? I am still nothing

In the vast chain of Being between man and the world of animalculæ existing in a drop of water, no doubt there is an equally vast variety of Intellectual faculty, creating for each creature a world of its own, directing each to the objects of its being, and fitting each for a life of pleasurable enjoyment in its own peculiar sphere, however limited that sphere may be making up probably in quantity of pleasurable sensations what it wants individually in quality.

less than that wondrous instrument that has converted motion into melody-the thing into a thought. Or, to change my metaphor, I am that sensitive mirror in which the reflected world becomes a conscious world, and knows itself as the creation of God."-(Thorndale on "The Conflict of Opinion," p. 359.

According to a recent estimate the population of the globe is about 1,228,000,000 souls. Of this number 552,000,000 belong to the Mongolian race; 360,000,000 to the Caucasian; 190,000,000 to the Ethiopian; 176,000,000 to the Malay, and 1,000,000 to the IndoAmerican. The annual mortality is over 33,000,000, or more than 60 every minute.

According to the calculations of Prof. Wappäus, the average duration of human life is 28.19 years in Austria; 30.80 years in Sardinia; 31.10 years in Prussia; 31.16 years in Saxony; 32.16 years in Bavaria ; 34.72 years in Holland; 36.92 years in England; 38.35 years in Belgium; 40.36 years in France; 40.49 years in Denmark; 40.66 years in Sweden; and 43.64 years in Norway.

The number of languages spoken in the world amounts to 3,064. The inhabitants of the globe profess more than 1,000 different religions. The number of men is about equal to the number of women. The average of human life is about 33 years. One quarter die previous to the age of seven years; one half before reaching seventeen ; and those who pass this age enjoy a felicity refused to one-half the human species. To every 1,000 persons only one reaches 100 years of life; to every 100, only six reach the age of 65; and not more than one in 500 lives to 80 years of age. The married are longer lived than the single, and above all, those who observe a sober and industrious conduct. Tall men live longer than short ones. Women

have more chances of life in their favour previous to fifty years of age than men, but fewer afterwards. The number of marriages is in proportion of 75 to every 100 individuals. Marriages are most frequent after the equinoxes; that is, during the months of June and December, and depend not on love, but on the price of bread. Those born in the spring are generally more robust than others; so are those born from parents in middle life. Births and deaths are more frequent by night than by day. The number of men capable of bearing arms is calculated at one-fourth of the population.

"It is well known to all Frenchmen that in England our climate is so dreary and detestable that there are more suicides among us than in any other country of Europe. Statistics show, however, that for a long period of years the average number of persons who have destroyed themselves has been at the rate of 110 per million inhabitants in la joyeuse France, and only 69 per million in spleen-smitten Albion. During the past year no less than 5,011 persons committed suicide in France-4,008 men, and 1,003 women. Of these, 960 men and 407 women drowned themselves; 1,972 men and 335 women chose death by hanging; 488 men shot themselves, while but 5 women owed their deaths to firearms; 192 men and 113 women made use of the fumes of charcoal; knives were used by 176 men and 33 women; poison by 74 men and 44 women; 99 men and 55 women met death by jumping from windows, towers, &c.; 31 persons flung themselves in the way of trains. One individual starved himself to death. It thus appears that hanging is the most prevalent method of self-destruction in France, then comes drowning, then suffocation by charcoal, and lastly by poison. It is a well-known fact that, so far from decreasing, the number of suicides increases in a direct ratio to the spread of education and civilisation. In Prussia, the most highly educated country in Europe, the annual average of persons per million inhabitants who destroy themselves is 240-more than double the average of France, and nearly fourfold that of England. On the other hand, in Spain the average of suicides is only 14 per million inhabitants."(Pall Mall Gazette.)