sequently of all sensation. For that there is something in the human mind analogous to the bodily sense of smelling, which something may be called perceptivity, is evident from the application of the term smell by the best writers. Thus your favourite Shakspeare speaks of “the SMELL of calumny;” and one greater than Shakspeare writes of “an odour of a sweet SMELL, a sacrifice acceptable, well-pleasing to GOD,” [Philip. iv. 18.]. And thus, too, the ALMIGHTY Himself expresseth His displeasure against His disobedient people, where He says, “I will not SMELL the savour of your sweet odours,” [Levit. xxvi. 31.]. We may fairly therefore conclude, that the sense of smell, like the sense of taste, was intended by the GREAT CREATOR, in the first place, as a guard, to watch against the admission, into the body, of any external matter which might prove injurious to bodily health; and in the second place, to remind man of those higher and interior faculties of mind from which the sense of bodily smell derives its life and soul, and especially to call to his recollection the DIVINE SOURCE of all his sensations, whether corporeal or mental, whether natural or spiritual.
I shall therefore now proceed to the consideration of the sense of touch, and with it conclude my observations on the five bodily senses.
