ment of religious sensibility may have been, is a question we reverently leave untouched. That it is intimately connected in some way with, and in part dependent on, the evolution of the intelligence, appears very probable: for this evolution is seen-First, in a better understanding of the consequences of action, and of good and of evil in many things; and Second, in the production of means for the spread of the special instrumentalities of good. The following may be enumerated as such instrumentalities:

1. Furnishing literary means of record and distribution of the truths of religion, morality and science.

2. Creating and increasing modes of transportation of teachers and literary means of disseminating truth.

3. Facilitating the migration and the spread of nations holding the highest position in the scale of morality.

4. The increase of wealth, which multiplies the extent of the preceding means.

And now, let no man attempt to set bounds to this development. Let no man say even that morality accomplished is all that is required of mankind, since that is not necessarily the evidence of a spiritual development. If a man possess the capacity for progress beyond the condition in which he finds himself, in refusing to enter upon it he declines to conform to the Divine law. And "from those to whom little is given, little is required, but from those to whom much is given, much shall be required."

No. 5---University Series.

SCIENTIFIC ADDRESSES

BY

PROF JOHN TYNDALL, LL. D., F. R. S., Royal Institution.

1. On the Methods and Tendencies of Physical Investigation.

2. On Haze and Dust.

3. On the Scientific Use of the Imagination.

NEW HAVEN, CONN.:
CHARLES C. CHATFIELD & CO.

TYNDALL'S Addresses.

I.

On the Methods and Tendencies of Physical Investigation.

The celebrated Fichte, in his lectures on the "Vocation of the Scholar," insisted on a culture for the scholar which should not be one-sided, but all-sided. His intellectual nature was to expand spherically, and not in a single direction. In one direction, however, Fichte required that the scholar should apply himself directly to nature, become a creator of knowledge, and thus repay, by original labors of his own, the immense debt he owed to the labors of others. It was these which enabled him to supplement the knowledge derived from his own researches, so as to render his culture rounded, and not one-sided.

Fichte's idea is to some extent illustrated by the constitution and the labors of the British Association. We have here a body of men engaged in the pursuit of natural knowledge, but variously engaged. While sympathizing with each of its departments, and supplementing his culture by knowledge drawn from all of them,