"We have now briefly considered the principal æsthetic attributes of the organic and inorganic world. We have traced the influence of two leading principles of beauty--the visible evidence of character in form, and the visible evidence of the higher character of life. We have endeavoured to separate these from other auxiliary sources of agreeable impressions--such as the effect of colours, and the influences derived from the memory of the other senses. Lastly, all these elements have been kept independent of accidental and remote associations, since a reference to such sources of interest could only serve to complicate the question; and render the interpretation of nature less possible. A third criterion remains; it is applicable to human beings, and to them only. Human beauty is then most complete, when it not only conforms to the archetypal standard of its species, when it not only exhibits in the greatest perfection the attributes of life, but when it most bears the impress of mind, controlling and spiritualising both." "The conclusion which the foregoing considerations appear to warrant, may be now briefly stated as follows:--_Character is relative beauty--Life is the highest character--Mind is the highest life._" We confess, in conclusion, that we are not yet disposed to admit, from any thing we have read, that Burke's "Sublime and Beautiful" is superseded. We can as readily believe that the sublime and beautiful may be reunited in one view, as that it is optional to separate them. The sublime and the beautiful both belong to us as human beings, making their sensible impressions all sources of pleasure, greatly differing in kind. It is inseparable from our condition to have a sense of a being vastly superior to ourselves: sublimity has a reference to that superior power over us, and to ourselves, as subject to it: while it renders us inferior, it lifts our minds to the knowledge of the greater. Beauty, on the contrary, seems to look up to us for aid, support, or sympathy. It thus flatters while it pleases, and, in contradiction to the subduing influence of the sublime, it makes ourselves in some respects the superior, and puts us in good humour both with the object and ourselves.