What remains is equally simple: the change required involves as little violence, and the result from this change will appear equally natural. But a brief preliminary explanation is requisite, in order to place It advantageously before the reader. The ancients use the term _bowels_ with a latitude unknown generally to modern literature, but especially to English literature. In the midst of the far profounder passion which distinguishes the English from all literatures on the modern European continent, it is singular that a fastidious decorum never sleeps for a moment. It might be imagined that this fastidiousness would be in the inverse ratio of the passion: but it is not so. In particular the French, certainly the literature which ranges at the lowest elevation upon the scale of passion, nevertheless is often homely, and even gross, in its recurrences to frank elementary nature. For a lady to describe herself as laughing _a gorge deployee_, a grossness which with us, equally on the stage or in real life, would be regarded with horror, amongst the French attracts no particular attention. Again, amidst the supposed refinements of French tragedy, and not observe the coarser tragedy of Corneille, but amidst the more feminine and polished tragedy of Racine, there is no recoil at all from saying of such or such a sentiment, '_Il me perce les entrailles'_--it penetrates my bowels. The Greeks and Romans still more extensively use the several varieties of expression for _the intestines_, as a symbolic phraseology for the domestic and social affections. We English even, fastidious as we are, employ the term bowels as a natural symbolization for the affections of pity, mercy, or parental and brotherly affection. At least we do so in recurring to the simplicities of the scriptural style. But, amongst the Romans, the word _viscera_ is so naturally representative of the household affections, that at length it becomes necessary to recall an English reader to the true meaning of this word. Through some physiological prejudice, it is true that the bowels have always been regarded as the seat of the more tender and sorrowing sympathies. But the _viscera_ comprehended _all_ the intestines, or (as the French term them) _les entrailles_. The heart even is a _viscus_; perhaps in a very large acceptation the brain might be regarded as a co-viscus with the heart. There is very slight ground for holding the brain to be the organ of thinking, or the heart of moral sensibilities, more than the stomach, or the bowels, or the intestines generally. But waive all this: the Romans designated the seat of the larger and nobler (_i.e._, the moral) sensibilities indifferently by these three terms: the _pectus_, _the prœcordia_, and the _viscera_; as to the _cor_, it seems to me that it denoted the heart in its grosser and more animal capacities: 'Molle meum levibus _cor_ est violabile relis;' it was the seat of sexual passion; but nobler and more reflective