and valued beyond gold, in like manner the speculation of the universe is to be prized above every thing which appears useful to the purposes of life: for it is surely shameful that we should eagerly frequent the theatre, and the race, for the sake of the delight afforded to our corporeal sight, and should look for no farther utility in these than the pleasure they produce; and yet should be so sordidly stupid as to think that the nature of things, and truth itself are not to be speculated without some farther reward than the sincere delight their contemplation affords. It is on this account that the apprehension of truth is compared to corporeal vision; for the sight is the most liberal of all the senses, as is confirmed by the general testimony of mankind. Hence, the sight of the sun and moon, and the glorious spectacle of the stars is desired by the most illiterate as well as the most knowing, for the delight such visions afford; while, on the contrary, the desires of the other senses are for the most part directed to something farther than the mere objects of their energy. Thus, even the sense of hearing, which is the next in dignity to the sight, is not always desirable for its own sake; for light is the general object of sight, and sound that of hearing; but it is evident that light is more universally desired than sound, since all light, when not excessive, is always pleasing, but this is by no means the case with every kind of sound. Hence it is, that all contemplation is so delightful, and this in proportion as it becomes abstracted from sensible objects; for the most beautiful forms do not produce genuine delight, until they are strongly represented in the phantasy, as is evident in the passion of love; since the fairest face then alone causes love when it presents itself clearly to the inward eye of thought, in the mirror of imagination, accompanied with living elegance, and a resistless energy of form. Indeed, so liberal and so exalted an employment is contemplation, that Plotinus, with his usual profundity, proves that the universe subsists for its sake; that all the productions of nature originate from this; and that even actions themselves are undertaken with a view to the enjoyment of after-speculation. May we not, therefore, say that the sportsman follows the chace for the sake of a subsequent review of his favourite pursuit? That the glutton for this rejoices in the meal; and even the miser in his wealth? And that conversation is alone sollicited, that it may recal past images to the soul? In short, contemplation is the first spring of action, and its only end; since we are first incited to any external object by speculating its image in the phantasy: and our subsequent conduct tends, without ceasing, to the energy of reflection; for destroy prior and posterior contemplation, and action is no more.