er as regards themselves; very important whether
they are practised with the devotion and regarded with the respect
which are necessary or due to their perfection. It does not at all
matter whether architecture or sculpture be the nobler art; but it
matters much whether the thought is bestowed upon buildings, or the
feeling is expressed in statues, which make either deserving of our
admiration. It is foolish and insolent to imagine that the art which we
ourselves practise is greater than any other; but it is wise to take
care that in our own hands it is as noble as we can make it. Let us take
some notice, therefore, in what degrees the faculties of man may be
engaged in his several arts: we may consider the entire man as made up
of body, soul, and intellect (Lord Lindsay, meaning the same thing, says
inaccurately--sense, intellect, and spirit--forgetting that there is a
moral sense as well as a bodily sense, and a spiritual body as well as a
natural body, and so gets into some awkward confusion, though right in
the main points). Then, taking the word soul as a short expression of
the moral and responsible part of being, each of these three parts has a
passive and active power. The body has senses and muscles; the soul,
feeling and resolution; the intellect, understanding and imagination.
The scheme may be put into tabular form, thus:--

Passive or Receptive Part. Active or Motive Part.
Body Senses. Muscles.
Soul Feeling. Resolution.
Intellect Understanding. Imagination.

In this scheme I consider memory a part of understanding, and conscience
I leave out, as being the voice of God in the heart, inseparable from
the system, yet not an essential part of it. The sense of beauty I
consider a mixture of the Senses of the body and soul.

Now all these parts of the human system have a reciprocal action on one
another, so that the true perfection of any of them is not possible
without some relative perfection of the others, and yet any one of the
parts of the system may be brought into a morbid development,
inconsistent with the perfection of the others. Thus, in a healthy
state, the acuteness of the senses quickens that of the feelings, and
these latter quicken the understanding, and then all the three quicken
the imagination, and then all the four strengthen the resolution; while
yet there is a danger, on the othe