This it was perhaps necessary to premise, when I am about to prove the extensive influence of the corporeal on the intellectual part of man.

Philosophers, in examining the properties of the mind, have too much overlooked the influence of the body, by which is not meant what are usually called the organs of the senses, those outward parts in which are produced the corporeal processes that precede sensation-I mean the gross frame-work of the body. It appears to me that the frame of the body is a complex organ, I shall not say of sense, but of intellectual operation, very analogous to the operations of the organs of sense; that it serves for the development of certain states or conditions of the mind, as the organs of the five senses serve to furnish ideas of matter.

There is no deception in the sensations which point to whereabouts these emotions are seated. In the affections of the mind we call passions, there is an influence which "steals through the veins and fans the awakened heart." This is not asserted on the mere proof of sensation seated thus deep in our breast during the varying affections of the mind, nor on the language of mankind, which gives universal assent to this proposition; it is to be proved by circumstances in expression, in which we cannot be deceived.

I shall make it manifest, that what the eye, the ear, or the finger

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are to the mind, as exciting those conceptions which have been appointed to correspond with the qualities of the material world, the organs of the breast are to the development of our affections; and without which we might see, hear, and smell, but we should walk the earth coldly indifferent to all those emotions, which may be said in an especial manner to actuate us, and give interest and grace to human thoughts and actions.

By emotions are meant certain changes or affections of the mind, as grief, joy, or astonishment. That such states or conditions of the mind proceed from or in any degree pertain to the body, may not perhaps willingly be admitted. This may be, because we are not prepared to admit that our ideas of sense, as light, sound, or taste, are generated of the organs of the senses, and not by something received and conveyed through them to the sensorium. It may therefore be necessary to reflect that the different organs of the senses can be exercised and give rise to sensation and perception, when there is no corresponding outward impression; that the ideas excited in the mind are according to the organ struck or agitated; that the same impression conveyed to different organs of sense will give occasion to a variety of ideas,-light, when the eye is struck, sound, when the ear is struck, to ideas corresponding with the organs exercised, not with the impression. A needle passed through the retina, the organ of vision, will produce the sensation of a spark of fire, not of sharpness or of pain; and the same needle

may exercise

other organs, as the papillæ of taste on the tongue, or those of touch in the skin; and with each there will be a new or distinct impression.

Whilst we continue to believe that something is conveyed through the organs of the senses to the sensorium, we must have a very imperfect conception of the influence of the organization of the body in eliciting or developing the activity of the mind. But when we observe that the organs of the senses have an operation on the mind, independent of external circumstances, we can better comprehend how other organs of the body have a relation established with the mind, and a control over it independent of outward impressions.

Let us consider the heart in its office of receiving the influence of the mind, and of reflecting that influence.

It is a singular fact in the history of physiological opinions, that the heart, an organ the most susceptible in the whole frame, whether excited by the emotions of the mind, or the agitations or derangement of the body, should have been considered as insensible. And yet in one sense this is true; to touch it is insensible, as was exhibited to the illustrious Harvey in the person of a young nobleman who had the heart exposed by an abscess. This single circumstance, had there been no more, should have earlier directed the minds of physicians to a correct view of this matter, by proving to

them that the internal organs are affected and united by sensibilities different in kind from those which are bestowed upon the surface of animal bodies; the external sensibility being only one of those many endowments with which animals are furnished to correspond with the elements around them. Though the heart has no common sensibility, yet we have proof that by its peculiar sensibilities it is held united in the closest connexions and sympathies with the other vital organs—that it participates in all the changes of the general system, and is affected by the passions of the mind.

Connected with the heart, and depending upon its peculiar and excessive sensibility, there is an extensive apparatus of muscles and nerves. These constitute the organs of breathing and of speech obviously; but I shall prove that they are more-that they are the organs of expression, and necessary to the development of emotions, of which by their activity they become the outward signs.

We discover that certain states of the mind produce sensation in the heart, and through that corporeal influence, directly from the heart, indirectly from the mind, an extensive class of agents are put in motion. We find this influence has sway, at so early a period of our existence, that we shall be forced to acknowledge that the operation or play of the organs of expression precede the mental emotions with which they are to be joined, accompany them in their first dawn, strengthen them, and direct them; and thus it is not

perhaps too much to conclude that the organs of the body, which move in sympathy with the mind, produce the same uniformity among men in their internal feelings and emotions or passions, as there is in their ideas of external nature through the uniform operations of the organs of sense.

Let us place examples before us, and then try whether the received doctrines of the passions will furnish us with an explanation of the phenomena, or whether we must go deeper, and seek the assistance of anatomy.

In the expression of the passions there is a compound influence in operation. Let us contemplate the expression of terror. We can readily conceive why a man stands with eyes intently fixed on the object of his fears, the eyebrows elevated to the utmost, and the eye largely uncovered; or why, with hesitating and bewildered steps, his eyes are rapidly and wildly in search of something. In this we only perceive the intent application of his mind to the object of his apprehensions-its direct influence on the outward organ. But observe him further: there is a spasm on his breast, he cannot breathe freely, the chest is elevated, the muscles of his neck and shoulders are in action, his breathing is short and rapid, there is a gasping and a convulsive motion of his lips, a tremor on his hollow cheek, a gulping and catching of his throat; and why does his heart knock at his ribs, while yet there is no force of circulation?—for his lips and cheeks are ashy pale.