Life differs from happiness. It is supposable, that the lion, tamed and petted, trained to feed somewhat after man's chosen manner, may be as happy as if at liberty in his native range. But such happiness is not the animal's life; since this implies the kind of happiness proper to the creature's constitution, in distinction from that induced by forced habits. To happiness add knowledge and intellectual culture, and all together do not realize the idea of life. The tame lion may be taught many arts, assimilating him to the intelligence of man; but these remove him so much further from his appropriate life. Thus there may be a cultivated intelligence, which constitutes no part of the creature's life; and this without considering the same as a moral agent. Macauley remarks, that the Jesuits seem to have solved the problem, how far intellectual culture may be carried, without producing intellectual emancipation. I suppose it would be only varying the expression of his thought to say, Jesuitical education strikingly exemplifies, how much intellectual culture may be superinduced upon the mind, without awakening intellectual life--without developing a spontaneous aptness to appreciate, seek, find, embrace the truth. The head is filled with the thoughts of others-many ascertained facts and just conclusions. It can reason aright in the circles of thought, where it has been trained to move; but elsewhere, no spontaneous activity--no self-directed power of thinking justly on new emergencies and questions not yet settled by rule--no spring within, from which living waters flow. The difference between intellectual culture and intellectual life appears in the fact, that in regard to those mastering ideas, which to after times mark one age as in advance of the preceding, the classical scholars, the scientific luminaries, the constitutional expounders of the day, are quite as likely to be behind the general sense of the age, as to be in advance. The question, What is human life? arises on a contemplation like this: There is no difficulty in determining the life of all the other tenants of earth; unless, indeed, those which man has so long and so universally subjected to his purposes, that the whereabouts, or indeed the existence of the original stock, remains in doubt. The inferior animals, left to themselves in favorable circumstances, manifest one development, attain to one flourish, live the same life, from generation to generation. Man may superinduce upon them what he calls _improvements_, because they better fit them for _his_ purposes. But said improvements are never transmitted from generation to its successor; left to itself, the race reverts to proper life, the same it has lived from the beginning.