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though the restraint may be, define the conditions of physical suffering. Overlooking the mental vexation of such constraint, the physical consequences may be agreeable. Physical pleasures seem to depend on the relation which activity and repose have to health, and hot on their relation to the will of the agent. Some forms of disease provoke voluntary, fitful, restless, yet painful effort. Exertion or the want of it by no means explains the accompanying pain or pleasure; we know through experience their general connection with physical well-being. Our pain and pleasures impart a direct stimulus to appropriate effort for the maintenance of the body, still more they instruct us as to its conditions and wants, and thus, in a secondary way, guide our action. They subserve the purposes of intellectual discrimination and of gratification.

Intellectual feelings have relation to success, are pleasurable and painful in proportion as this end is secured or lost. Unsuccessful activity, no matter how free and spontaneous it may be, is always in the intellectual feelings which accompany it disagreeable, often intensely painful. Our physical and our intellectual enjoyments may not always harmonize. Effort in itself wholesome may fail of its object and occasion disappointment, and exertion crowned with the most flattering success may bring a severe infliction of physical penalties. The mind institutes its own ends, and afterwards finds pleasure, or experiences suffering, by its prosperity or losses in the pursuit of them. As the primary relation of the intellectual emotions is to success in the ends aimed at, the pleasure and pain in this direction experienced act as stimuli to sagacity, and faithfulness in the choice and use of means. This is an instrumental, an intermediate field, and its enjoyments are of a secondary, intermediate character.

Spiritual pleasures have reference to the choice of ends,