measure, fixed in our mind, by innumerable reflections, we still, if we attend to the process of the reference itself, are conscious of a suggestion of remembrance, and can separate the sensation, as a mere feeling of the mind, from the knowledge of the object or external cause of the sensation, which seems to us a subsequent state of the mind, however close the succession may be. Indeed, what is there which we can discover, in the mere sensation of fragrance, that is itself significant of solidity, extension, or what ever we may regard as essential to the existence of things without? As a mere change in the form of our being, it may suggest to us the necessity of some cause or antecedent of the change. But it is far from implying the necessity of a corporeal cause;--any more than such a direct corporeal cause is implied in any other modification of our being, intellectual or moral,--in our belief, for example, of the most abstract truth, at which we may have arrived by a slow developement of proposition after proposition, in a process of internal reflective analysis,--or in the most refined and sublime of our emotions, when, without thinking of any one of the objects around, we have been meditating on the Divinity who formed them--himself the purest of spiritual existences. Our belief of a system of external things, then, does not, as far as we can judge from the nature of the feelings, arise from our sensations of smell, more than from any of our internal pleasures or pains; but we class our sensations of smell as sensations, because we have previously believed in a system of external things, and have found, by uniform experience, that the introduction of some new external body, either felt or seen by us, was the antecedent, of those states of mind which we denominate sensations of smell, and not of those internal pains or pleasures, which we therefore distinguish from them, as the spontaneous affections of our own independent mind. ON TASTE.