iv herself, and that a spirit of self-inquiry and independence should be exercised by all in the forma tion of their opinions, selecting for themselves what they believe to be most accordant with truth. To some minds few subjects present more interest than Geology. The different formations are the different chapters of the book of Nature; the strata are the leaves, in which is written authentically the wonderful history of the past. On this subject, which forms a large portion of the "first part" of my little volume, I have been much indebted to one author in particular. It may not be unprofitable to ask-What relation do I bear to the Universe? How came I here? Whither go I? Had my existence a motive? If so, what was it? This earth, what is it? These heavens, what are they? Myself, what am I? How constituted, how circumstanced, how actuated! By this it may be seen what response, if any, reason interpreting nature really does give to each. Can we "by searching find out God?" V Commenced as a playful reply to a clever and amusing little piece written by a lady friend, on a subject wholly different, it became, as it proceeded, more serious. It was thus that the "butterfly' was introduced, flitting alike through the flowers of the field, the systems of the stars, or the empires of mind; and, wisely or foolishly, uttering what she chose. The first part was subsequently lopped off, but the "butterfly" retained. To free, speculative minds, deeply imbued with a sense of the wonderful and beautiful in nature, it may afford some pleasure to look into the mysterious abyss of being, to speculate on the future, to hang dreamily over the past. Oh, it is wonderful, very wonderful indeed. In the light of nature, being is a mystery inexpressibly grand! KINGSTON, JUNE, 1854. TABLE OF CONTENTS. A BUTTERFLY, in the very joyousness of existence, dreams of prospective pleasures amongst the fields and flowers of nature. (Page 7-11.) The clear blue Heavens of the silent night awaken thoughts more serious. (11.) Mind and external nature are inter- rogated respecting God. What is he? What the mode of his be- ing? (12-18.) Geology or the wonderful volume of mysterious pre-historic nature is opened, and some of her strangest facts un- veiled. (18-23.) Did things observe a progress? Do new origins require new direct interference? Or are things naturally consequent, and the laws of being infallible in their execution? (25-30) Our The great dumb past. (33, 34.) Man viewed as an organized being, in his individual, domestic, social relations. (34, 35, &c.) Self-love, affection, kindness, reverence, hope, imagination, intel- lect, conscience. Their harmonious and inharmonious interaction. (35-47.) The merely plausible, evanescent: the true, permanent. Our organization wonderful in its details and adaptations to particular ends, (49-52, and Appendix, 146, 147): but failing as a whole to achieve any grand result. (52, 53.) Has this (read by the light of hope and goodness) any prospective pointings; or is How dark and fearful misgivings arise unbidden in the soul. (65-66:) Cold materialism. Is the present the first and last act of the drama of existence. (66-70.) Can it, must it, be? (70-71.) We know that mind is: is it equally certain that matter* is (74, 75.) Yet shall we conclude mind perishable, matter eternal ? (75.) What, if matter be merely a product of mind during the dominion of the senses (76)-if from the central Sun of Spirit the Idealism. (92, 93.) Argument from dreams, hallucinations, illusions, &c., biology, the phenomena of reflection (93-103), the colour and shape of the media of vision. (120.) How mind creates her wonders-the azure heaven with her diadem of stars painted on the sense-retina. (104, &c.) Life one diversifying herself into lives many of myriad forms of beauty. (110-120.) Knowledge whence? (121.) Death frees the soul from the lordship of the senses. No Space. (125-126.) No Time. Past, Present, Future, crea- tures of the senses. (126.) How conceived. (129-132.) Conclu- sion of Idealism. (132-134.) · * Idealism, as a system of philosophy, in its bearings on im- |