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involve a previous action of mind, are not strong except in connection with considerable forethought, a somewhat broad survey of the relations of actions. For this reason, the desires do not set in in a deep, strong current, except in more advanced minds, or in the more civilized states of society. In a barbarous community, the immediate impulses are chiefly animal; in a civilized community the desires come to rule the leading classes, while the appetites still bear sway in the lower ranks. The spiritual feelings are yet more tardy in their full development. For anything like broad, decisive action of our higher intuitions, there is requisite much previous reflection. As beauty involves the union of inner power with perfect form, there must be, for its due perception, a deep, discriminating insight into both. As the universal sway of morality arises from a clear perception of the dependence of individual and general well-being on the form and spirit of conduct in its every manifestation, it is not till faithful observation and protracted reflection have disclosed the character and issues of action, that the ethical impulse can find very complete application. In the outset, it is likely to be confined to a few negative precepts, cutting off the individual from gross violations of the right. Ten commandments or twelve tables expounded in the most barren way may seem its limits. Only the latest culture can open these into the pervasive precept of universal love. The most enlightened communities, therefore, as yet present a very partial government of the spiritual sentiments. When the artistic sensibilities have been awakened, they have hitherto affected but limited classes, and this in a partial, one-sided form; sometimes even in direct violation of the moral sentiment which underlies all high acts. The religious emotions also have been restricted in their action, and fragmentary in their character. The spirit and the force of a higher life have not, in their completeness, been
