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let the air be restricted, or become very impure, and distinct sensations follow, provoking in extreme cases the most violent exertion. The larger portion, then, of those sensations which spring from some unusual condition of our physical organs, are present to indicate a line of action; at least to compel inquiry, and set the reflective powers to the work of guidance and correction. Thus are the nature and limits of the physical, physiological laws under which we live declared to us; the times of activity and repose, the forms and bounds of indulgence, and the necessity of remedial measures. As most diseases find their true remedy in some form of rest or of restraint, we see that the pains which indicate them are not only directly repressive of effort, but indirectly also through the increased advantage which arises from an appetite denied, from labor laid aside. On the other hand, the power to do begets corresponding effort, and is rewarded with a pleasure which in turn stimulates the body through the mind, and tends to make the exertion nutritive of the faculties to which it belongs. We cannot go to the extent of the view presented by Bain, which makes pleasure and pain automatic, the one stimulating, the other arresting action, much like the opening and closing dampers of a steam-engine. Such direct effects they frequently have, but more often they incite or correct action through the intervention of thought and volition. Indeed pain may momentarily quicken action, and pleasure may ultimately exhaust the strength, and so slacken effort. The sensations stand in too living, too complex a relation to our vital, intellectual and voluntary powers to submit easily all their relations to a single statement. Pleasure and pain alike exhaust power, but the one with, the other without compensation. An half-hour of intense suffering takes away not simply the strength, play would have done this in part but leaves the nutritive powers depressed. The exertion of enjoyment, on